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Issue 38.3 of the Review for Religious, 1979. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X), published bl-monthly (every two months), is edited in collaboration with faculty members of the Department of Theology of St Louis Umverslty The editorial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. © 1979 By REVIEW FOR RELIGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A.: $8.00 a year; $15.00 for two years. Other countries: $9.00 a year, $17.00 for two years. For subscription orders or change of address, write REVIEW FOR RELIGIOUS; P.O. Box 6070~ Duluth, Minnesota 55802. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Dolores Greeley, R.S.M. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Associate Editor Questions and Answers Editor Assistant Editor May, 1979 Volume 38 Number 3 Correspondence with the editor and the associate editors, manuscripts and books for review should be sent to REVIEW FOtZ REL~C~OUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsylvania 19131. "Out of print" issues and articles not re-issued as reprints are available from University Microfilms International; 300 North Zeeb Road; Ann Arbor, Michigan 48106. Principles of Prayer Robert F. Morneau On February 22, 1979, Bishop Morneau was consecrated to serve as auxiliary bishop of the Green Bay Diocese, His latest article for our pages, "Spiritual Staying Power," appeared beginning p. 664 of the September, 1979 issue. He wrote: "'As of December 19th my writing career has been threatened." On that date he was appointed bishop-designate. Growth in all forms of relationships, be they with God or with one another, calls for an ongoing communication process. Prayer is one such process involving dialogue between God and the human person. In order to be meaningful that process must be grounded on certain principles de-scriptive of universal conditions, consequences and causes of meaningful prayer. This paper culls out several principles of prayer as articulated by various spiritual authors. These authors, experiencing prayer at different levels according to the uniqueness of their personality structures, share in written form some truths that provide an explication of prayer experiences in general. These truths when understood in context may well enlighten our own experiences or at least cause us to desire them as we journey to the Father. In so doing we can grow in our dialogical relationship with God. A three-step method will be used: 1) a statement of a principle of prayer; 2) a series of quotations from which the principle was drawn, or of quo-tations used to demonstrate the validity of the principle; and 3) a com-mentary developing some implications buried within the principle and/or quotations. Though principles are significant and advantageous in providing a perspective and pointing out a direction, experience itself is the central concern. Hopefully, as the reader journeys beyond the principle into the 321 322 / Review for Religious, Volume 38, 197913 experience which it ~luciidates, he will find deeper meaning in it and be able to come into contact with the principal Reality underlying all real princi-ples. Ten Principles of Prayer 1. Prayer is Essentially Loving Attention1 Thus the individual also should proceed only with a loving attention to God, without making specific acts. He should conduct himself passively, as we have said, without efforts of his own, but with the simple, loving awareness, as a person who opens his eyes with loving attention,z Attention animated by desire is the whole foundation of religious practices? shall not dwell upon this because I want to say something about the way in which think those of us who practice prayer may profit, though everything is profitable to soul that loves the Lord with fervent desire, since it instills into it courage and wonder.4 Two essential elements of authentic prayer are contained in the defini-tion of prayer as loving attention: awareness of the presence of the Other and a h.eartfelt, concerned response. Distraction within consciousness and indifference of the heart are obstacles to meaningful communication with God. If, on our part, we are called to love with attention, this is consequent upon God's loving attention toward us. God made us; he is attentive to the smallest detail of our lives; he loves us completely. An affirmative answer must be given to Blake's deeply religious question: ~'Did he smile his work to see?" The Father's loving attention has been revealed in Jesus, the Word incarnate. A coming-to-visit verifies God's love and awareness. Further verification is found in the sending of the Spirit into our lives, the Spirit of love and knowledge. Because of this personal Grace we are enabled to truly pray. The Spirit too comes to help us in our weakness. For when we cannot choose words in order to pray properly, the Spirit himself expresses our plea in a way that could never be put into words, and God who knows everything in our hearts knows per-fectly well what he means, and that the pleas of the saints expressed by the Spirit are according to the mind of God.? Defining prayer in terms of loving attention is simple but not simplistic. Its simplicity lies in its directness and succinctness; it is not reductionistic ~SeeJo 17;Ro 11:33-36. ~The Collected Works of St. John of the Cross, (Tr., Kavanaugh, and Rodriguez, Washington, D.C.: ICS Publications, Institute of Carmelite Studies, 1973), p. 622. 3Simone Weil, Waiting for God, introduction by Leslie Fiedler (New York: Harper Colophon Books, 1951), p. 197. 4The Complete Works of St. Teresa of Jesus, translated and edited by E. Allison Peers (London: Sheed and Ward, 1944), Vol. I!, p. 363. ~Ro 8:26-27. Principles of Prayer / 323 because neither love nor attentiveness is easily attained. Prayer, like all great acts, defies full analysis because it contains too much mystery. Only knowledge of prayer from the inside, i.e., through experience, allows for even surface knowledge of such a powerful event. 2. Prayer is Proportionate to the Qualit~ of One's Love6 Farewell, farewell! but this I tell To thee, thou Wedding Guest! He prayeth well, who loveth well Both man and bird and beast. He prayeth best, who Ioveth best All things both great and small; For the dear God who Ioveth us, He made and Ioveth all.7 He knew that without prayer true love was impossible, and he learned from living that without love prayer became self-centered and barren.8 I repeat that if you have this in view you must not build upon foundations of prayer and contemplation alone, for, unless you strive after the virtures and practice them, you will never grow to be more than dwarfs. God grant that nothing worse than this may happer~for, as you know, anyone who fails to go forward begins to go back, and love, I believe, can never be content to stay for long where it is.8 The spiritual life demands balance. How one relates to God in prayer is intimately related to how one encounters his neighl~or. Scripture is trans-parent on this point: he who says that he loves God and at the same time shows hatred to his neighboris a liar:1° The person who spends an hour in prayer while fi~glecting the obvious needs of people close at hand must seriously examine the authenticity of such prayer. Indeed, the reality check for one's prayer life is fraternal charity.~1 Prayer and love are ~ymbiotic. Since our God is Love, we must be in close contact with him if we are to share that gift with others to its fullest. The reverse is also true: unless we share the love given in prayer, the gift dries up or simply engenders pride. As in all provinces of life, the principle of interdependence applies directly to the spiritual life, too. Integration of prayer and' love, contemplation and virture, liturgy and the apostolate are called for. Isolation and fragmentation here create a false spirituality visible to everyone except their possessor. A vision of integrated spirituality and a discipline of courageous action is true imitation of Christ. 81Jo 2:9-11; Lk 4:42-44. 7Samuel Taylor Coleridge, "The Rime of the Ancient Mariner.'" SMurray Bodo, Francis: The Journe~ and the Dream (Cincinnati: St, Anthony Messenger Press, 1972), p. 64. 8St. Teresa, II, p. 347. ~°1 Jo 2. ~Spiritual Renewal of the American Priesthood (Washington, D.C.: Publication Office United States Catholic Conference, 1973), p. 48. 324 / Review for Religious, Volume 38, 1979/3 3. Genuine Prayer Demands Some Self-Control of Body and Spiritt2 ¯. we shall not fail to observe the fasts, disciplines and periods of silence which the order commands: for, as you know, if prayer is to be genuine it must be reinforced with these things--prayer cannot be accompanied by self-indulgence?'~ Oh, who can tell how impossible it is for a man with appetites to judge the things of God as they are.j4 We shall have overcome a considerable obstacle when prayer and penance condition each other, for their unity will be able to become the guarantee of their orientation. If it is necessary to deprive oneself of food and sleep, it is not to establish a perform-ance or glorify oneself over an exploit, but to allow the spirit to give itself freely to prayer, since, if it is less strongly captivated by the things of earth, it will be able to give attention to what is above it.15 When the body or the spirit is not free but addicted to various sub-stances or objects, the process of prayer is threatened. A body satiated with food and drink becomes listless and weary; a mind constantly filled with the flood of stimuli is so preoccupied as not to be receptive to other realities. Prayer is premised upon the ability to say '~no" to one level of reality so as to be able to say "yes" to the workings of the Spirit. Asceticism is a condition which creates space and time for dialogue with God. Certain exercises, such as fasting, periods of extended silence, volun-tary mortification, are means by which that space and time become real. The "if-then" principle applies to spirituality as it does to all of life: if the farmer wants the fall harvest, then he must willingly do the spring plowing and planting; ira person wants to listen and respond to the Lord, then time and space must be created for the encounter to happen. Strong and deter-min~: d desire lies at the root of such discipline. Self-control extends one step beyond asceticism. Once the emptiness has been created through exercises done out of love, then the soul must wait on the Lord who will come in his time and in his manner. Waiting for God is at the heart of prayer and is already a deep form of prayer; self-control makes that waiting possible and grace makes it sacred. Although not speaking of prayer, C. S. Lewis describes well this aspect of what is, after all, part of the human condition: "Then came the worst part, the waiting." ~ 4. In Prayer, 1 Must Bring This Me to the Living and True God~7 I enter into the presence of God with all my load of misery and troubles. And he takes me just as I am and makes me to be alone with him?~ ~ZGa 5:16-26: Mt 4:1-17. ~3St. Teresa, I1, p. 16. ~4St. John of the Cross, p. 364. ~Fran~ois Roustang, S.J., Growth in the Spirit, (New York: Sheed and Ward, 1966), p¯ 232. ~nC. S. Lewis, The Last Battle (New York: Collier Books, 1956). p. 13. ~rjg 6:13: Ro 7:14-25. This principle of prayer was presented in a gu.ided retreat by Fr. William A. M. Peters, S.J. ~SRaissa's Journal, presented by Jacques Maritain (Albany, N.Y.: Magi Books, 1974), p. 225. Principles of Prayer / 325 If you're approaching him not as the goal but as a road, not as the end but as a means, you're not really approaching him at all?9 I can testify that this is one of the most grievous kinds of life which I think can be imagined, for I had neither any joy in God nor any pleasure in the world. When i was in the midst of worldly pleasures, I was distressed by the remembrance of what I owed to God; when I was with God, I grew restless because of worldly ~iffections.z° Any genuine conversation requires that each participant have an ade-quate level of self-knowledge and is familiar with the content under discus-sion. Where either is wanting, communication breaks down. Prayer, which is essentially a form of communication, contains the same requirements: we must know our real self and have some notion of who God is as well as understand the experience that is being ~;hared. Because of a drive to come off 'qooking well," it is difficult to bring the true, real self to God without a kind of editing. Because God can be conceived in ways that are distor-tions of his true nature, it can easily happen that we attempt to pray to gods that do not exist. One of the greatest causes for sterility in prayer stems precisely from a misconception of God and a failure to be in touch with our true identity. Psychologists are helpful in depicting for us a variety of selves with which we must deal: Each of us seems to have three self-concepts. The personal self-image is how the individual pictures his most inner self ("how 1 really am"). The social self is how he thinks others see him, and the pattern of responses he learns in order to be a social being. The Meal self is made up of the goals set by parents, the culture, and other sources ("how I should be"). Often, these three conflict, creating problems for the individual trying to satisfy them all.z~ Each person must examine which of these selves is operative not only in the interactions of one's daily life but also as one comes before God. To play a role or function in the presence of the Lord prohibits encounter with our deepest self. To demand that the ideal self be actualized before its due season (perfectionism) leads only to a guilt trip every time we must turn to prayer. God says to us, "Come as you are"--no need for formal dress here. C. S. Lewis knew that God cannot be captured by our finite reason: "My idea of God is not a divine idea. It has .to be shattered time after time.''z2 Yet we can come to some knowledge of the living and true God. As Christians we attain to this through faith and the knowledge of Jesus Christ. In Jesus our God is made visible. Gifted with the Spirit, we make our journey to the Father in and through Jesus. His life, death and resurrec-tion is a summary statement of the Father's love and forgiveness. Thus all ~9C. S. Lewis, Surprised by Joy (New York: Harcourt, Brace & World. 1955), p. 21. 2°St. Teresa, I, p. 48. 2~John H. Brennecke and Robert G. Amick; Psychology: Understanding Yourself(California: Benziger Bruce & Glencoe, 1975), p. 43. "~C. S. Lewis, A Grief Observed (New York: The Seabury Press, 1961), p. 52. 326 / Review for Religious, Volume 38, 197913 of our prayer passes through and is enriched by the Lord as we speak to and listen to the Father. .Authentic prayer demands authentic, real persons. Our real self must be continually ferreted out; our real God must be longed for and awaited in silence and solitude. Only when real people meet can dialogue take place; the dialogue of prayer is no exception. 5. Prayer's Primary Focus Is on God, Not Self or Events2:~ I get nowhere by looking at myself; I merely get discouraged. So I am making the resolution to abandon myself entirely to God, to look only at him, to leave all the care of myself to him, to practice only one thing, confidence; my extreme wretchedness, my natural cowardice leaving me no other way to go to God and to advance in good .24 it is not my business to think about myself. My business is to think about God. It is for God to think about me.z~ You could, if you wished, deny that Mister God existed, but'then any denial didn't alter the fact that Mister God was. No, Mister God was; he was the kingpin, the center, the very heart of things; and this is where it got funny, You see, we had to recognize that he was all these things, and that meant that we were at our qenter, not God. God is our center, and yet it is we who acknowledge that he is the center. That makes us somehow internal to Mister God. This is the curious nature of Mister God: that even while he is at the center of all things, he waits outside us and knocks to come in. It is we who open the door. Mister God doesn't break it down and come in; no, he knocks and waits.2n Focusing and centering are concepts and experiences that are empha-sized in spirituality and psychology. Through this activity we realize that what is at the core of our consciousness radically affects our thoughts, feelings and actions. Often, a violent struggle takes place deep within our interior as various persons, forces, and things vie for centrality. Prayer deals directly with centering. Oi)r experience indicates how easily self-centeredness moves in or how daily anxieties and worries can become so strong as to exclude any awareness of a loving, caring God. Self-transcendence is no easy task; trust that the Lord will provide is more easily thought than experienced. Only in grace can the obstacles blocking encounter with God be removed. Jesus' prayer and life were centered on the Father and the doing of his will. Often in the early hours and before major events we see Jesus explicitly turning to the Father in deep, familiar communication. These explicit moments were indications of an implicit, hidden life of union. How else explain the intimacy of the last supper discourse? Yet Jesus, in his humanness, must have struggled at times to keep proper focus. We need but ponder the agony in the garden to realize that the struggle we have with ourselves and our fear of suffering were part ~aPs 23: Ga 2:17-21. Z4Raissa's Journal, p. 83. Z~Waiting for God, pp. 50-51. ~nFynn, Mister God, This is Anna (New York: Holt, Rinehart and Winston, 1974), p. 174. Principles of Prayer / 327 of our Lord's experience as well. The lives of the saints are the records of people who struggled to center on God in spite of their own selfishness. Augustine's ongoing conversion, Teresa of Avila's admission that for years her prayer was superficial, John of the Cross' constant challenge to mortification lest the self dominate--all manifest the eternal conflict between the ego and divine love. Marvelously God has withheld rest so that we can never be at full peace unless we center on him. George Herbert saw this and recorded it magnificantly: When God at first made man, Having a glass of blessings standing by, Let us (said he) pour on him all we can; Let the world's riches, which dispersed lie, Contract into a span. So strength first made a way; Then beauty flow'd, then wisdom, honor, pleasure: When almost all was out, God made a stay, Perceiving that, alone of all his treasure, Rest in the bottom lay. For if I should (said he) Bestow this jewel also on my creature, He would adore my gifts instead of me, And rest in Nature, not the God of Nature: So both should losers be. Yet let him keep the rest, But keep them with repining restlessness; Let him be rich and weary, that at least, if goodness lead him not, yet weariness May toss him to my breast.~7 6. Silence, Solitude and Surrender are Conditions for Pra~er2s When it happens, therefore, that a person is conscious in this manner of being placed in solitude and in the state of listening, he should even forget the practice of loving attentiveness I mentioned so as to remain free for what the Lord then desires of him The beginning of integrity is not effort but surrender; it is simply the opening of the heart to receive that for which the heart is longing. The healing of mankind begins whenever any man ceases to resist the love of God.n° Good as is discourse, silence is better, and shames it. The length of the discourse indicates the distance of thought betwixt the speaker and the hearer, if they were at a perfect understanding in any part, no words would be necessary thereon. If at one in all parts, no words would be suffered,n~ ZrGeorge Herbert, "'The Pulley." 28Lk 22:39-46; Mt 6:5-6. ~°St. John of the Cross, p. 623. n°Caryll Houselander, quoted in Maisie Ward, Caryll Houselander: That Divine Eccentric (New York: Sheed and Ward, 1962), p. 279. n~"Circles," Essays of Ralph Waldo Emerson (New York: The Book League of America, 1941), p. 106. 32~i / Review for Religious, Volume 38, 1979/3 This SSS Principle (Silence, Solitude, Surrender) establishes the dis-positions allowing for union with God. Simply by looking at their opposites we realize how important they are. Constant chatter impedes prayer ("In your prayers do not babble as the pagans do." Mt. 6:5); crowding our lives with activities and people stifles the inner agenda; clutching desperately to our own wills thwarts the realization of the Father's will. In a culture that is activistic and grasping, the qualities of silence, solitude and surrender are not easy to come by. We must recognize the influence of the external environment on the internal milieu. Diligence and discipline are required if we are to grow in a rich, interior silence; courage and trust, if we are to dwell alone with the Other; love and generosity, if we are to accomplish the Lord's will freely. The attainment of a given end necessitates using an appropriate means. The house of the Lord is attained by traveling the path of silence, solitude and surrender. The path is narrow, perhaps peopled by few. Desire for union with God provides the enthusiasm to set out and continue on the journey. The greatest tragedy is to ignore the voices that call us to love, to dwell with many and not to have the One, to retain a false freedom at the cost of life. 7. The Tone of Prayer is One of Reverence and Awe:~" Then prayer is a witness that the soul wills as God wills, and it eases the conscience and fits man for grace. And so he teaches us to pray and to have firm trust that kve shall have it; for he beholds us in love, and wants to make us partners in his good will and work.3'~ Earth's crammed with heaven And every common bush afire with God; And only he who sees takes off his shoes-- The rest sit round and pluck blackberries?4 First, therefore, I invite the reader to the groans of prayer through Christ crucified. through whose blood we are cleansed from the filth of vice-- so that he not believe that reading is sufficient without unction. speculation without devotion, investigation without wonder, observation without joy. work without piety, knowledge without love, understanding without humility '~21s6:1-9: Ps 118:5-7. :~Julian of Norwich: Showings. translated from the critical text with an introduction by Edmund Colledge. O.S.A. and James Walsh. S.J. (New York: Paulist Press, 1978), p. 253. '~Elizabeth Barrett Browning, "Aurora Leigh.'" Principles of Prayer / 399 endeavor without divine grace, ¯ reflection as a mirror without divinely inspired wisdom?5 A personal attitude toward a particular person or object is known as tone. Hostility, lack of openness and prejudices are negative attitudes creating an atmosphere (tone) of fear and discomfort; gentleness, respect and affability are positive attitudes promoting a climate (tone) of warmth and joy. The interior manner by which we approach God is of great impor-tance in prayer. Julian of Norwich writes that, when one is comfortable in coming to the Lord, deeper experiences of prayer are possible: And so'prayer makes harmony between God and man's soul, because when man is at ease with God he does not need to pray, but to contemplate reverently what God says.3s Though our tone is important, of greater significance is the manner in which God comes to us in prayer. God's attitude flows from his nature, a nature which is summarized in the word love. And love's cousins are reverence and awe. What mystery here !--that our God is so gracious and courteous in his visitations to us. Julian of Norwich shares her experience of God's tonality: Of everything which I saw, this was the greatest comfort to me, that our Lord is so familiar and so courteous, and this most filled my soul with delight and surety?7 When entering into prayer it is of great profit to ask for the Spirit of reverence and awe, that same Spirit which empowered Jesus as he ad-dressed the Father in silence and solitude. Reverence and awe are essen-tially gifts and are to be asked for. When gifted with these gentle attitudes our prayer takes on an entirely different quality. Without these gifts our hearts are stifled and our service cool. The reverent feel deeply and serve generously; the awe-filled see with wonder and hear with trembling. 8. God's Activity in Prayor is Fat" More Important Than Out" Activity:~s ,, Prayer is a personal response to God's presence. It is more something that God does to us, rather than anything we do. This means that God first makes himself present to us. Prayer is our awareness of and then response to God?~ In this interior union God communicates himself to the soul with such genuine love that no mother's affection, in which she tenderly caresses her child, nor brother's love, nor friendship is comparable to it. The tenderness and truth of love by which the immense Father favors and exalts this humble and loving soul reaches such a de-gree-- O wonderful thing] worthy of all our awe and admiration--that the Father himself becomes subject to her for her exaltation, as though he were her servant and :~SBonaventure: The Soul's Journey into God, translation and introduction by Ewert Cousins (New York: Paulist Press. 1978), pp. 55-56. a~Showings, p. 159. arll?id., p. 136. asPs 138; Jo 6:44. a~Fr. Armand Nigro,-Prayer" (source unknown). 330 I Review for Religious, Volume 38, 197913 she his lord. And he is as solicitous in favoring her as he would be if he were her slave and she his god. So profound is the humility and sweetness of God!4° In the first place it should be known that if a person is seeking God, his Beloved is seeking him much more.4~ Self-sufficiency is a trait much admired by our culture. Nothing happens unless we make it happen; being responsible implies the to~al management of our lives, including the spiritual domain. Control is the goal. With such a mentality it is not surprising that God's invitations and graces fall on deaf ears and are unseen because of our blindness. We simply are not open to outside motivation; we are dancers who must always lead. The conse-quence of such a disposition is tragic: "A person extinguishes the spirit by wanting to conduct himself in a way different from that in which God is leading him.''42 While acknowledging both the necessity and health of self-reliance in its deepest meaning, complete self-motivation leads to stagnation and death~ Faith tells us that God always takes the initiative, that Christian life is a radical response to what God speaks and calls us to do. In no way does this deny the principle that we are challenged to make things happen, not just let them happen. But it affirms that our "making" is consequent upon the word of our Father. The Christian heart, in wisdom, seeks simply to please the Father, whatever is asked. Though the request may be sur-rounded by darkness, though his thoughts and ways differ from our own, the challenge will remain the same: "Our task is always the humble and courageous one of listening obediently and acting boldly.''4:~ Hopefully our activity flows from that deep listening to the word of God. The day begins with a listening disposition; it ends with a review of our response to the Father's word. Thus, prayer is dialogic. Aword is spoken in love and answered out of love; the answer itself becomes the substance for the next movement in the warm, mutual relationship between God and his creature. The familiarity here is profound; its absence creates an incredible loneliness and a haunting restlessness. o There is no One Way of Praying: Pluralism in Prayer Must Be Carefully Safeguarded44 If while the soul is meditating the Lord should suspend it, well and good; for in that case he will make it cease meditation even against its own will. I consider it quite certain that this method of procedure is no hindrance to the soul but a great help to it in everything that is good; whereas, if it labored hard at meditation in the way 4°Sl. John of the Cross, p. 517. 4tlbid., p. 620. 4Zlbid., p. 232. 4aRomano Guardini, The Life of Faith, translated by John Chapin (Westminster, Maryland: The Newman Press, 1961), p. 106. 44Col 3:12-17; Lk 4:42-44. Principles of Prayer / 33"1 I have already described, this would indeed be a hindrance--in fact, I believe such labor is impossible for a'person who has attained greater heights. This may not be so with everyone, since God leads souls by many ways, but those who are unable to take this road should not be condemned or judged incapable of enjoying the great bless-ings contained in the mysteries of Jesus Christ our God.45 I do not say this without reason, for, as I have said, it is very important for us to realize that God does not lead us all by same road, and perhaps she who believes herself to be going along the lowest road is the highest in the Lord's eyes. So it does not follow that, because all of us in this house practice prayer, we are all perforce to be contem-platives. 46 God leads each one along different paths so that hardly one spirit will be found like another in even half its method of procedure.4~ Uniqueness of personality structure helps to specify what form and style of prayer is most appropriate for the individual. God works with and through our individuality. How dangerous, therefore, to simply adopt someone eise's manner of praying. Sheer imitation is not only foolish but can be injurious to one's spiritual life, leading to frustration and discourage-ment. A popul~tr expression states: "Different strokes for different folks!" So in the spiritual life: different prayers for different cares. Prayer is as varied as people with the commonality coming in the wor~d-.responsp pat-tern underl~,ing all communication between God and his pe6ple. Just as p.rayer varies from person to perso~n, prayer also varies within each person's life. During certain periods of faith developme'.~t'~, Vocal and formal pray.er may well be the best form of prayer for that time; at other stages, meditative or contemplative prayer may be in orde~r. Further, prayer styles may change within the course of a single week, even in the course of a single hour of prayer. Form and style is not the heart of the fiaatter; what is of essence is personal encounter with God. Once that experience hap-pens, we simply rest in his presence. "As soon as God's word makes its impact, we must leave all the rest and follow it."48 Prayer is a means to an end; the end is union with God. The paths to union are multiple. The necessary pluralism is threatened by stereotyping and rigid con-formity. Granting the validity, indeed the necessity, of a certain measure of uniformity in public prayer, the principle to be followed in personal, private prayer is that of freedom. Only the individual knows the context of his/her own life; it is the context that sets {he parameters for the form and style of prayer. Because our context is cbntinually changing, prayer forms must adapt themselves accordingly. Thus pluralism becomes a principle neces-sary for spiritual health and growth. ~sSt. Teresa, II, pp. 307-308. 46lbid., p. 69. 4TSt. John of the Cross, p. 633. 4~Hans Urs von Balthasar, Prayer, tr., A. V. Littledale (New York: Sheed and Ward, 1961), p. 108. ~ / Review for Religious, Volume 38, 1979/3 10. Prayer Leads to Intimacy With God and to Solidarity With All Creation4~ It should be noted that until the soul reaches this state of union of love, she should practice love in both the active and contemplative life. Yet once she arrives, she should not become involved in other works and exterior exercises that might be of the slightest hindrance to the attentiveness of love toward God, even though the work be of great service to God. For a little of this pure love is more precious to God and the soul and more beneficial to the Church, even though it seems one is doing nothing, than all these other works put together.~ In prayer ! can enter into contact with the God who created me and all things out of love. In prayer I can find a new sense of belonging since it is there that I am most related We are put on earth a little space, That we may learn to bear the beams of love:52 Activities find their meaning in terms of their goal. The end of the spiritual life is union with God and by means of this unity we are myste-riously united to all of creation. Oneness is attained by love; prayer is a central Iove-act'in our lives. Through the ongoing communication with God, we grow in mutual knowledge and respect until one day we awake to an intimacy incapable of description. The bonding here is subtle and myste-rious, powerfi)l and challenging. The Lord stands at the door knocking and a choice t]as to be made. Following our "Fiat," God comes to dwell with us and our homes are never the same. Prayer's unifying power does not terminate in intimacy with God alone. Authentic prayer necessitates ever deeper union with our brothers and sisters. To be united to the Father means to be united to his children, the entire family of God. The closer we are to the cross of Christ and the power of the Spirit, the closet" we are to all of life. By touching the fountain of life and holiness, we touch all creation. Thus, without prayer a sense of aliena-tion and isolation invades our hearts. Separated from the source we cannot come into vital contact with the created world. Prayer gives us entrance not only into the heart of our triune God but also into the mystery of his loving creation. Because prayer fosters intimacy it is not uncommon for fear to block our communication with God. Intimacy means to know and to be known whole; such radical sharing implies the possibility of radical rejection. Perhaps we are not sure that we are all that lovable. Thus it is in faith and trust that we approach our God, believing that he loves us unconditionally; it is with humility and courage that we approach our brothers and sisters knowing 49Ps 139: Jr 31:31-34. ~°St. John of the Cross, p. 523. ~Henri J. M. Nouwen, The Genesee Diary: Report from a Trappist Monastery (New York: Doubleday & Company. 1976), p. 51. ~2George Herbert, -The Little Black Boy." Principles of Prayer / 333 that through grace we can accept them and that they can accept us. Prayer involves revelation, acceptance and humility; it demands faith, trust and courage. Gifted by the Spirit, we enter the land of prayer and therein find our happiness. The Journey and the Map In discussing any one aspect of the spiritual life we must view it con-textually. This paper points out ten signs on the road to union: prayer as loving attention, prayer's relationship to love, prayer's need for discipline, prayer and proper identity, prayer's focus, the conditions for prayer, prayer's tonality, source of prayer, the principle of pluralism, and prayer's goal. A corresponding set of principles marking out other aspects of the terrain in the spiritual life could easily be worked out and these would provide meaning in such areas as ministry and asceticism. The map is large; we have considered but one aspect. Regardless of the principle and its specification, the destination is always the same: the experience of Love. That experience comes alive when we move from the map to the land it describes. Contemplative Prayer: Many Are Called William Meninger, O.C.S.O. Father Meninger is a monk of St. Joseph's Abbey, Spencer, MA 01562. ~n the foreword to his beautiful treatise on contemplative prayer, the unknown author of the 14th century Cloud of Unknowing describes the kinds of persons who should, and those who should not read his little book. He swiftly eliminates: worldly gossips, flatterers, the scrupulous, busy-bodies, hypocrites, and those who are simply curious--whether they are educated or not. Then he goes on to describe those whom grace has pre-pared to grasp his message. These are people who, every now and then, taste something of contemplative love by way of the action of the Holy Spirit in the very center of their souls, exciting them to love. This ought to include, at some time or other of his or her life, every Christian. That is to say, contemplative prayer, in some form or other, really is for everyone. Instead of speaking of the "extra6rdinary" grace of contemplative prayer (the beginnings of which, at least, we are here equating with Centering Prayer), we should speak of the extraordinary grace of prayer itself. Given the great miracle of prayer itself, contemplative prayer, as well as every other degree or intensity of prayer, ought to follow naturally, as it were. Origen, one of the earliest of the fathers of the Church, in his com-mentary on the Our Father, says that the most marvelous thing about this prayer is not any particular phrase included in it, but the very fact that we can say it at all. The extraordinary grace lies in our God-given ability to bridge the infinite gap between God and man and to converse with him 334 Contemplative Prayer: Many Are Called / 335 face to face, in a word, to pray. Once we understand this, the place con-templative prayer can and should have is no longer a problem. Prayer differs from prayer, not in essence, but merely in its degree of intensity. Basically the simplest recitation of the Our Father in faith, hope and love by .any child is the same as the most profound communion in a silence beyond words of the greatest mystic. The difference can be found in degree or intensity but not in the nature of prayer itself. In any prayer, of whatever type or intensity, the one praying so enters into the triune life of God that he becomes one with the Holy Spirit pre-cisely as the Spirit is the fullest expression of the love of the Father for the Son and of the Son for the Father. The one who prays becomes, as it were, the H01y Spirit, and ,this prayer activity becomes the trinitarian expression of God loving himself. What then is contemplative prayer? How does it differ in intensity from other degrees of prayer? To answer these questions we have to look at prayer as a human relationship. For this, indeed, it truly is: a relationship with God, of course;but because it is the relationship of a human person with God it must, as are ~ali his relationships, be a human relationship. A simple' understanding of this obvious fact will take us a long way in understanding prayer. The man-to-God relationship is human. Obviously it is a graced rela~ tionship, but, nonetheless, it is still human. A man-to-man relationship is also human, and it is by understanding this kind of relationship that we can come to a deeper understanding of the man,to-God, or prayer re]ationship. Let us take a concrete example of a human, man-to-woman relationship and see how it helps us to understand our prayer-,relationship with God, 'At some .social gathering, let us say, a party, John meets Mary. And, of course, Mary meets John. The hostess introduces them in typical fashion: "John, I would like you tomeet my good friend, Mary. Mary, I would like you to meet my cousin, John. John, you will be happy to know that Mary is also a rabid baseball fan!" The hostess then walks away, leaving them together. Now, if John and Mary simply stand there awkwardly staring at nothing and saying nothing, the relationship will end before it really begins. However, this is why the hostess, conscious of her role, has indicated their mutual interest in baseball. It provides them with enough background to pursue their acquaintanceship. And so, with so superficial and external a beginning, John and Mary enter that level of human relationship that we call acquaintance. It is not a deep relationship. Even so, should they find it difficult to continue the conversation, the ensuing silence would be uncomfortable, even embar-rassing. Still, at this level, such personal things as deeper aspirations, peak experiences, intimate feelings, or life goals are not shared. This, then, isa human relationship on the first, most primitive level that. of acquaintance. The couple meet, introduced by a third party who gives 336 / Review for Religious, Volume 38, 1979/3 them some mutual background, and they pursue the relationship from there--or allow it to die. Understanding that our prayer relationship is simply a human relationship with God,. it, too, must have an acquaintance level. And it does. This began for most of us in early childhood when a third party, perhaps our mother or father, introduced us to God, gave us some background (as the hostess did to John and Mary), and told us that God loved us and would answer prayers. "This is Jesus. He is God. He loves you and will answer your prayers." And so we began our first level of relationship with God, the level of acquaintance. This level expresses itself mostly in the simpler prayers requesting favors or in memorized prayers said without any profound comprehension. We have many relationships on this first level--we have many mere acquaintances. The tCagedy is that for some, the relationship with God never develops beyond this level. Their prayer life is limited to periodic appeals for divine help in times of trouble. But let us return to our example of John and Mary. As a result of the small talk characteristic of their acquaintance-relationship, each begins to recognize in the other certain qualities which make their relationship worth pursuing. Each desires to get to know the other better. In order to do this, they make a "date," they make arrangements to get together, just the two of them, so they can share and become further acquainted with those attractive qualities they are beginning to recognize in each other. Now they begin to reveal more and more of their personal feelings, experiences, ideas and goals in their conversation. Perhaps John tells Mary things about himself that he has never before revealed to anyone. And her response is more sympathetic than any he has ever found before. Some-times this response is merely a comfortable, accepting silence; for no longer is silence between them awkward and uncomfortable. It is no longer a negative thing but as they get to know each other better and better, what had been just a void becomes filled with one another. They have now entered, not into a different kind of human relationship, but into a deeper, more intense one. We will call this deeper level the relationship of friend-ship. Remembering that our prayer relationship with God is also a human relationship, we willexpect to find the same thing happening here. After we become acquainted with God, on the first level, we begin to recognize that He has qualities worth pursuing. And so we do just what John and Mary did--we make a "date" with God! We go apart with him in order to learn more about him and also to reveal to him intimate, personal thoughts and concerns. This is done in many, many different ways. We may attend some form of religious instruction where we learn to know God better. We may read and meditate and listen to the Scriptures where God personally reveals himself to us. Whatever the source, we begin to allow his truths to form our Contemplative Prayer: Many Are Called / 337 lives. We talk over with him our successes and failures, our new begin-nings. We internalize his truths and live his life of grace as we witness them in others or as we read the reflections of others about them. In other words by reflection or "discursive meditation," as we call it, we become ac-customed to speaking with God on a personal level, revealing ourselves to him, and, at the same time, learning about him from the truths of his revelation. Our acquaintanceship with God has deepened to the level of friendship. It would be well here to emphasize one point. The friendship between John and Mary is going to endure only as long as~ in some way or other, they continue to find interest in sharing with one another, to '~date" in some fashion or other. They must, even if it is only by telephone or by mail, keep up contact with one another. We have all experienced the strangeness of an old friendship which, after years without contact, descends once again into the awkwardness of mere acquaintance. And so it is with God. If we are to continue with him, we must per-severe in our spiritual reading, in our reflective meditation. Friendships do not remain stable. Either they are cultivated and grow, or they lessen. God, by reason of the free, bountiful bestowal of his grace, is always actively encouraging a growth in our friendship with him--Imagine! He finds quali-ties in us worth pursuing! It remains for us to cooperate. Let us look now at the third level of a developing human relationship as we see it in John and Mary. 'As they continue to grow closer to one another, the relationship be-tween John and Mary takes on physical overtones. They desire not only the intimacy of shared thoughts, but also physical closeness. This is the time when they are hardly ever seen alone. Walking arm in arm, holding hands, embracing--all these manifestations emerge now. This level of relationship, sometimes called romantic love or affection (the affective level), when it has been preceded by a genuine friendship, represents an authentic growth in John and Mary's relationship. If it has not been preceded by friendship in some way, it is merely an animal relationship. This affective relationship will develop most completely in marriage where the sharing of both per-sonalities and bodies find their fullest expression. But how can this human relationship on the physical, affective level express itself in our human, prayer relationship with God? It must do this somehow if, as we have been insisting, our prayer-relationship is a human one. And it does! Spiritual masters have given us many descriptions of this level of prayer. Some even refer to it as "the honeymoon period'~ because of its brevity, its place early in the prayer-relationship, and because of its emotional (physical, affective) elements. During this period, prayer often takes the form of intimate conversations with God, not infrequently accompanied by tears~ profound, emotionally felt sorrow for sins and a lively joy at the 33~1 / Review for Religious, Volume 38, 1979/3 realization of God's love and redemptive activity. This period (as well as the earlier friendship level) may often be interspersed with longer or shorter periods of dryness or aridity as God leads us into a deeper, firmer relation-ship. One o.f the most obvious forms of this affective prayer-relationship with God is seen in the charismatic renewal. When someone is prayed over for the anointing of the Spirit, he is not infrequently "zapped," as it were. This is often accompanied by tea~s, intermingled with expressions of joy and a desire to express and to share with others the abundant overflow of graces. More often, perhaps, it is a quieter experience which serves to fill and inform the basic prayer structures presented by the Church for our worship. This affective level has a great deal to do with the effectiveness of our formal prayer. In the liturgy, for example, the priest is given a structure (readings, prayers, canon). The power in grace that this structure is able to communicate depends in great part (though not entirely) on the depth, of faith, hope and love of the minister. On the part of the participant, the level of his affective prayer-relationship with God will determine to a great extent how much he will grasp of the readings and prayers. In other words, our affective prayer-relationship with God is dependent on our friendship with him. If we do not keep faithful to our periodic "dates" with him, going apart with him for a while, then our affective prayer relationship, as well as our friendship, will degenerate to mere acquaintanceship. Now for a final look at John and Mary. Picture them, if you will, after many years of a long, sometimes difficult, but still happy marriage. Their children are grown, married and gone. John and Mary are back where they began--just the two of them sitting alone of an evening in their home. John perhaps is reading the sports page. Mary is knitting booties for a grand-child. Neither is speaking. Indeed, Mary knows by now just how John feels about everything under the sun. John is equally aware of Mary's thoughts. Yet there is a deep communion between them that does not require words. They are happy just to be in one another's presence. This is what we call the relationship of love. Verbal expressions, words and symbols are no longer necessary or even adequate for John and Mary to communicate. Their deepest relationship is known, felt and expressed by something much more complete than the partial, inadequate attempts to verbalize it. Presence to one another without words or other external signs can be the fullest expression of this human relationship of love. And so it isqn our developing relationship with God. The fourth level of our prayer is the relationship of love, or, what we call "contemplative prayer." It is a simple, quiet, peaceful abiding in his presence, One old man who spent hours daily in the church was once asked by St. John Vianney what he did during all that time. "I don't do anything," he replied. "I just Contemplative Prayer: Many Are Called / 339 look at him and he looks at me." This is contemplative prayer! Contemplative prayer is a very natural, very simple, albeit graced thing which is lived rather than taught. It is a quiet, loving gazing on the face of God (with the eyes of the soul) who is recognized, often even felt by his touching the soul, as present. God is known now, not through the medi-ation of words, or thoughts, or things. These have been used in earlier relationships and have served their purpose. God is seen now with and within the innermost center of the soul, not in light but in darkness, a darkness which is not the mere absence of light but the blinding effulgence of infinite light. He is heard now, not in words, but in the Word who cries "Abba, Father" in the Holy Spirit in a profound and filled silence. One other thing ought to be mentioned in regard to all of the levels of our prayer relationship with God. We must respond in accord with each level of relationship to the voice of God as he manifests his will in our lives. This involves a genuine attempt to make central in our lives the Great Commandment of love, a wholehearted and generous response to the guid-ance of his Church, a frequent and informed participation in 'the sacra-ments, and a continued effort to carry out the duties of our particular vocation in life. Eventually these things will themselves be seen as part of our prayer-relationship also. The distinction between prayer and activity will become less and less significant until everything we do becomes a response to, and thus a part of, our prayer life. It is important to stress the normality of these relationships--both with others in our daily life and with God in our prayer. The progression from acquaintanceship to love is a natural one (and only because of this is it able to be a supernatural one--grace builds on nature). We are all called to love God. And as Saint Bernard says: "The measure of our love is to love without measure." The precise manner or tradition or school of spirituality which we em-ploy to develop and express this love will vary with various individuals. There are many ladders of ascent to God. Each has to find his or her own way. Nonetheless, it remains true that in our day, the approach to God sometimes called Centering Prayer" or "the work of love" (as it is termed in the, fourteenth-century Cloud of Onknowing) has proven helpful to many either as an introduction to contemplative prayer or as a simple, system-atic approach which clarifies and facilitates contemplation. Centering Prayer i:loes presuppose, in some way or other, that we are ready for the love-relationship with God, that we have already passed through the levels of acquaintanceship, friendship, and affection, that we do feel, as the Cloud of Unknowing says, "every now and then a taste of contemplative love, by way of the action of the Holy Spirit in the very center of their souls, exciting them to love." Old Wine and Old Lovers: Hope for the Human Personality in St. John of the Cross Joyce Hampel, C.S.J. This article is an outgrowth of a graduate course followed by Sister Joyce at Gonzaga Univer-sity in Washington. She resides in Star of the Sea Convent: 4350 Geary Blvd. : San Francisco, CA 94118. ~t begins, according to St. John of the Cross, with a certain burning Jove. God reaches down, takes your hand, and guides you along the way to a place you know not (N 2, 16, 7*). There you no longer understand by means of your natural light, but by means of the divine wisdom to which you are united. You no Iong.er love in a lowly manner, but with the strength and purity of the Holy Spirit. Your memory, too, is changed into presentiments of eternal glory (N 2, 4, 2). Having reached the end of your journey of love, you and your beloved are one. "Happy is the life and state," declares St. John of the Cross, "and happy the person who attains it" (C 28, 10). John of the Cross images the human personality as participant in the life of the living God. For the person seeking God, it is God who communicates himself. And it is in the transformation of the person in God that the two become one, "as a window united with a ray of sunlight, or coal with fire, or starlight with the light of the sun" (C 26, 4). Throughout John's writings, *Symbols: A, The Ascent of Mount Carmel N, The Dark Night C, The Spiritual Canticle" F, The Living Flame of Love 340 Old Wine and Old Lovers: Hope in John of the Cross / 34"1 the human person is challenged to a process of awakening and purification, making him more and more capable of God. This transformation is par-ticularly emphasized as a growth into freedom realized in fourareas of human life: stillness of spirit, radical simplicity, authentic love, and intimate knowledge of Christ the Word. Essential to each of these is the new life of God rooted in the soul, comparable in John to the perfected evolution of aged wine and tried lovers. In his Spiritual Canticle, John's bride-soul sings: In the inner wine cellar I drank of my Beloved, and, when I went abroad Through all this valley I no longer knew anything, And lost the herd which I was following (stanza 26). The image of wine is for John a helpful one in instructing spiritual persons. It suggests all the stages of spiritual growth, and parallels the relationship between lovers. "New lovers," says John, "are comparable to new wine. They are beginners in the service of God" (C 25, 10). While in the process of fermentation, wine is incomplete; its good qualities and value are uncertain, and its taste is sharp. New lovers are also in a process of fermentation. They often rely on exterior fervor, finding strength in the "savor of love" alone. Such love cannot be trusted; in fact, it carries such anxieties that the lovers are more often fatigued than refreshed. Just as this fervor and the warmth of sense can incline one to good and perfect love, and serve as a beneficial means for such love by a thorough fermentation of the lees of imperfection, so too it is very easy in these beginnings and in this novelty of tastes that the new wine of love fails and loses its fervor and delight (C 25, 10). On the other hand, old wine offers transformed refreshment. Its fer-mentation is complete, its good quality is evident, its taste is smooth. The strength of aged wine lies not in the taste, however, but in the substance. "Old !overs," reflects John, "~hose who are exercised and tried in the service of the Bridegroom, are like old wine" (C 25, 11). The souls are at rest, afflictions of love no longer burden the sense of spirit. "Spiced wine" flows in them from the "balsam of God" (C stanza 25). Such love is based not on sensible delights, as is th~ love of new lovers, but settled within the soul, in spiritual substance and savor, and truly good works (C 2~, I I). John's hope for the human personality is reflected in this example of tried love: the person is still and rests in his Beloved; sensory delights and dangers no longer affect him, for he loves only One; the essence of the " person seeks a quality of love that is purged of selfishness and hardly ever fails the Beloved; and knowledge of God clothes the person with a di~)inity that, as we shall see, is fastened on Christ alone (A 2, 22, 5). 342 /Review for Religious, Volume 38, 1979/3 In reflecting on the perfection of the human personality, we so often think of human capabilities as powers--powers that men and women use to control, 6r at least influence, an external force. John of the Cross, however, speaks not so much of power.or amassed capabilities as he does of sur-render. The person chooses, having already experienced the infinite love of the Lord, to hand over to him all his powers. Human perfection rests, then, in allowing another, the one who is totally other, to move him. It is a process of holding back desire~, of permitting another to enter your life, of losing some of self in order to become gr~eater. This first movement toward stillness of spirit is described in John's Ascent of Mount Carmel. "Renounce and remain empty of any sensory satisfaction that is not purely for the honor and glory of God" (A 1, 13, 14); "enter into complete nudity, emptiness, and poverty in everything" (A 1, 13, 6). Such a self-emptying will bring the stillness that one desires. John's diagram of the ascent speakseven more clearly: In this nakedness the spirit finds its quietude and rest. For in coveting nothing, nothing raises it up and nothing weighs it down, because it is in the center of its humility. When it covets something in this very desire it is wearied.(A 1, 13, 11). The mark of a person who has achieved this spirit is that he is able to "abide in quietude" (A 2, 12, 8). He can give loving attentiveness to the Lord because he has learned to be empty. Like the wine that has stopped effer-vescing, he is still. The journey that is ahead of him will surely bring darkness and pain, but trust in God effects its own inner peace. It is significant .to mention the underlying attitude that accompanies a still heart. The' person must be able to see himself in relation to God, and to exercise the patience that will allow transformation in God to happen. This is one of John's hopes for the human personality, but not everyone achieves it. Many "would rather want all to be perfect, but God finds fe~v vessels that will endure so lofty and sublime a work" (F 2, 27). Waiting is the first act of love. "God usually does things, not so there will be an immediate understanding of them, but that afterwards at the proper time, or when the effect is produced, one may receive light about them" (A 2, 20, 3). God knows what he is doing. It is we who do not know how to be still in his hands. The second characteristic John anticipates is radical simplicity. In the darkness of its cask, wine becomes mellow when the lees of the grapes settle. The liquid has taken into itself the deep color of the skins and drawn from the pulp its delicate flavors. But the wine must be purged of the sediment before it can exhibit the valued clarity. So too with the spiritual journeyer. Old Wine and Old Lovers: Hope in John of the Cross / 343 To journey to God, the will must walk in detachment from every pleasant thing, rather than in attachment to it. It thus carries out well the commandment to love, which is to love God above all things; this cannot be done without nakedness and emptiness concerning them all (F 3, 51). Such poverty requires radical denial and convergent vision. For John, this implies a todo-nada approach to the search for human fulfillment in God. You must want nothing and have nothing in order to possess everything: :For to go from all to the all you must deny yourself of all in all. And when you come to the possession of the all you must possess it without wanting anything. Because if you desire to have something in all your treasure in God is not purely your hll (A 1, 13, 11). All sensory desires, all thoughts,oall imaginings, all passions must find their satisfaction in the mercy of God alone. At the same time, the person must consider the life God offers him his only treasure. To rely on appre-hensions, natural or supernatural, would be to hold God in less esteem than we should. "God makes the ~soul die to all that he is not, so that when it is stripped and flayed of its old skin, he may clothe it anew., and thus this soul will be a soul of heaven, heavenly and mor.e divine than human" (N 2, 16, 7). The human person becomes more than the limitations of his appetites formerly allowed. The person becomes divine. "God loves us," writes John to one of his directees, "that we might love b~ means of the very love he bears toward us" (Letter 33). Embodied in this statement is John's third hope foi" human growth, authentic love. It is not enough to love what is good and to'avoid what is evil. An investment must be made of all that is truly human. Every passion, e~,ery hope, must be purified and directed toward the Lord of all ~reation. John admonishes 'the spiritual person to Rejoice only in what is purely for God's honor and glory, hope for nothing else, feel sorrow only about matters pertaining to this, and fear only God (A 3, 16, 2). Joy,, hope, sorrow; and fear are worthy of human attention only insofar as they are bound to God. "My every act is love,'? says the bride of the Spiritual Canticle. "Everything I do, I do with love, and everything I suffer, .I suffer with the delight of love" (C 28, 4). Authentic love immerses the total person in a self-effacing commitment. One loves with one's bodyand with one's spirit, with emotions as well as intellect. The will seeks only to love with the love of God, to "reach the consummation of the love of God" and the "essential glory to which he predestined her from the day of his eternity." (C 38, 2). In reflecting the gift of the whole person, authentic love brings the sensitive and the spiritual parts of the person into conformity with each other. The "sensory faculties ¯ ~.'. share in and enj6y in their own fashion the spiritual grandeurs which God is communicating 'in the inwardness of the spirit" (C 40, 5). To refer 344 / Review for Religious, Volume 38, 1979/3 once again to the quality of aged wine or old lovers, individual elements intermingle to become essentially one creation, new and ever fulfilling. Union with the Beloved requires stillness, simplicity, and authentic love. Consummation of that union requires an intimate knowledge of Christ the Word. "Fasten your eyes on him alone," instructs God the Father, "because in him I have spoken and revealed all, and in him you shall discover even more than you ask for and desire" (A 2, 22, 5). Left to his own, the human person cannot know God. Echoing the words of the prophet Isaiah~ his eyes have never even seen the things that God wills for him. Christ came to reveal to mankind the Father. It was in his humanity, in his life of human joys and disappointments and hopes and pain that Jesus calls us to our human perfection. "I have now called you my friends," he says, "because all that I have heard from my Father I have manifested to you" (Jn 15:15, see C 28, 1). To imitate Jesus in all that one does is John of the Cross' teaching; to live with Jesus in union with the Father is his hope. Even though this happy night darkens the spirit, it does so only to impart light concerning all things: and even though it humbles a person and reveals his miseries, it does so only to exalt him; and even though it impoverishes him and empties him of all possessions and natural affection, it does so only that he may reach out divinely to the enjoyment of all earthly and heavenly things, with a general freedom of spirit in them all (N 2, 9, 1). Do not seek Christ without the cross, John writes; let Jesus be in your soul (Letters 22 & 23). It is Jesus who is the true wine of life. He is the one who brings the person to intimate knowledge of Father-care and Spirit-love. The wine cellar is .the last and most intimate degree of love in which the soul can be placed in this life (C 26, 3). It is filled, relates John, with the gifts of the Holy Spirit in perfection "according to the soul's capacity for receiv-ing them." Even here the gentleness of the all-consuming God allows for differences in the human personality, and brings to each person those gifts that will best fulfill him. Bridegroom and bride "mutually communicate their goods and delights with a wine of savory love in the Holy Spirit" (C 30, 1). How gently and lovingly You wake in my heart, Where in secret you dwell alone; And by your sweet breathing, Filled with good and glory, How tenderly you swell my heart with love! (Living Flame, stanza 4) It begins with God. God reaches down, takes your hand, and guides you along the way to-a place of ineffable love. He teaches you to be still and to await his touch. He strips you of all that is not himself. He draws forth love that is like his own. He gifts you'with the life of Jesus his Son. There are Old Wine and Old Lovers: Hope in John of the Cross 345 two kinds of life according to John of the Cross. One consists in the v~sion of God, which must be attained by natural death; "the other is the perfect spiritual life, the possession of God through union of love" (F 2, 32). This union is John's ultimate hope for the human personality--total transforma-tion in the immense love of the Triune God. REPRINTS FROM THE REVIEW "A Method for Eliminating Method in Prayer," H. F. Smith, S.J . 30 "An Apostolic Spirituality for the Ministry of Social Justice," M. Oliva, S.J . 50 "Celibate Genitality," W. F. Kraft . 50 ¯ "Celibacy and Contemplation," D. Dennehy, S.J . "i. ¯ .30 "Colloquy of God with a Soul that Truly Seeks Him" . . 30 "Consciousness Examen," G. A. Aschenbrenner, S.J . 50 "Hidden in Jesus Before the Father," G. A. Aschenbrenner, S.J . 50 "Institutional Business Administration & Religious," Flanagan and O'Connor . 30 "Instruction on the Renewal of Religious Formation" S.C. for Religious . 35 "Prayer of Personal Reminiscence," D. J. Hassell S.J . 60 "Profile of the Spirit: A Theology of Discernment of Spirits," J. R. Sheets, S.J . 50 "Psychosexual Maturity in Celibate Development," P. Cristantiello . 60 "Retirement or Vigii," B. Ashley, O.P . 30 "The 'Active-Contemplative' Problem," D. M. Knight .75 "The Contemporary Spirituality of the Monastic Lectio," M. Neuman, O.S.B . 50 "The Four Moments of Prayer," J. R. Sheets, S.J . 50 "The Healing of Memories," F. Martin . . . 35 "The Nature and Value of a Directed Retreat," H. F. Smith, S.J . 35 Orders for the above should be sent to: Review for Religious Room 428 3601 Lindeli Blvd. St. Louis, MO 63108 St. Teresa on Demonic Deception and Mystical Experience Francis X. J. Coleman Dr. Coleman is Associate P~'ofessor of Philosophy at Boston University; 745 Commonwealth ¯ Ave.; Boston, MA 02215. When picturing Christfin the way I have mentioned, and sometimes even while reading, I used to experience a consciousness of the presence of God of such a kind that I could not possibly dotibt that He was within me or that 1 wgs wholly engulfed in Him? On September 27, 1970, Pope Paul VI conferred the title of Doctor of the Church on St. Teresa of Avila, thereby placing her in the ranks of such giants as St. Augustine and St. Thomas Aquinas. In his homily delivered at St. Peter'.s Basilica," the pope. spoke of Teresa as "the reformer and founder of an historic and eminent religious order,'~ a prolific writer of great genius, teacher of the spiritual life, an incomparable contemplative who was tire-lessly active." The pope went on to speak of "the holiness of her life. a value which was already officially proclaimed as early as March 12, 1622---St. Teresa died 30 years before--by our predecessor Gregory XV." The pope enquired concerning the source of Teresa's doctrine: :'And we might mention another particular point, the charism of wisdom, which ~AII quotations from St. Teresa's writings are drawn I~rom The Complete Works of Saint Teresa of Jesus, tr. and ed., E. Allison Peers, from the critical.edition of P. Silverio de Santa Teresa, O.C.D. (Sheed and Ward, London and New York: 1950). This citation is from Life, chapt. X. 2The Italian text is in L'Osservatore Romano, Sept. 29, 1970. 3He is referring to the Order of Discalced Carmelites. 346 St. Teresa on Demonic Deception and Mystical Experience / 347 makes us think of the most attractive and at the same time most myst, erious aspect of St. Teresa's title of Doctor: the flow of divine inspiration in this prodigious and mystical writer. From where did the wealth of her do°ctrine come to Teresa?" ~ After mentioning Teresa's cultural and spiritual education, her conver-sations with great masters of theology, her singular sensibility and ascetic discipline, pope Paul asked whether ther~e was not another sourc~ of her "eminent doctrine: . Ought we not re~zognize in St. Teresa acts, facts and states which did not come from her but were undergone by her, things both endured and suffered, mystical things in the" t'rue sense of the word. '~" Pope Paul was sensitive to the grea~t difficulties involved in mystical experience: "'The originality of mystic'ai.adtion is one of the'most delicate and complex of psychological phenomena. Many factors can play a part in ~t, and they oblige the observer to rnaint~ain the severest caution," though he went on to imply that there are som+ who would deny the very possibility of mystical experience itself: ". 15sychoS_nalytic exploration is breaking down that frail and complicated instrument that we are, in such a way that all that can be heard is not the sound~i~f mankind in its sufferin~ and its redemption, but rather the troubled h~utterings of man's animal subcon-scious, the cries of his "disordered passions and of his desperate anguish." What, .then, were the "'acts, facts and states" which did not' originate from Teresa but "were undergone by her"? What are "mystical things in the true sense of the word," according to the first woman doctor of the Church? In this paper i shall attempt some.'answer to these questions. In the first part I shall give a broad survey of the varieties of mystical data to be found in Teresa's writings. These data fall into three main categories: locutions, visions and ecstasies. Then I shall describe how Teresa first reacted to her experiences, what was her reflective doctrine con~zeining the methods of distinguishing demonic deception and/or self-decepti~)n from authentic mystical experience. Next I shall turn to a contemporary of Teresa who recorded his own thoughts concern'ing the supposedly super-natural events in her life. And, finally and ver~;'briefly, I shall attempt a tentative conclusion regarding her value and a method of approaching her .for readers of today. Before beginning,' however, 1 believe it is essential to define the proper place of mystical experience within the Catholic faith. When my,stical ex.pe-rience is construed as some merely private revelation, or when it is con-strued to be irrational, insidious errors inevitably ensue, both of a doctrinal and of a personal sort. Mystical experience must never be pitted against rationality; on the contrary, the immediate experience of the infinite and the transcendent is the ultimate expression of rationality. And, when mystical experience does entail privaie revelation, the sin of pride is always lurking: the mystic may affirm propositions at variance with the traditional and authoritative teachings of the Church, and contumacy is quick to follow. 341~ / Review for Religious, Volume 38, 1979/3 As a highly intelligent woman, St. Teresa was aware of how readily people deceive themselves. She knew that there is a special temptation for religious.to delude themselves into believing ttiemselves to be the chosen recipients of some particular revelation. She was especially suspicious of the Alumbrados, or llluminists.,., The Alumbrados were in.many ways the sixteenth-century counterparts of some types of charismatics and other seekers of special gifts in our own day. The Alumbrados were not a sect of Catholicism, but rather a collective term for small groups of priests and lay persons who practiced what they thought to be a new and interior form of Christianity. Opposed to cere-monial liturgical celebration, t.hey placed much emphasis on mental prayer, in the course of which it was assumed that the mind would be subject to a "kindling," a "spiritual flight towards God." Such experiences led to confidence in one's own salvation, the shedding of all fear. In this there were dangerous resemblances to some. contemporary forms of Luther-anism. Moreover, such experience, s were indications of the possession of the state of grace, and the absolute exclusion of sin. Teresa's suspicions stemmed not only from the taint of heresy in their doctrines, but also because the Alumbrados were publically extravagant, laying claim to direct access to the Holy Spirit. To Teresa, the ecstasies and visions of the Alumbrados were either unintentional self-deceptions or intentional deceptions wrought by others upon the hapless victims. Teresa knew, and heard of, nuns who had worked themselves into states that resembled mystical,experience by excessive abuses in the area of penances, with consequent deterioration of their health. In our own day, we know that so-called "hallucinogenic" drugs of various sorts have been used even delibera.tely to replicate the behavioral and bodily manifestations of mys-tical experience. But the result, then as now, is counterfeit. Teresa confesses that she had been influenced by the Alumbrados when she was twenty years of age and had read Fray Osuna. Yet, as her thought and her mystical theology mature, she places less and I~ss emphasis on the sensuous details of her mystical experiences, and more and more weight upon the ineffable and analogical knowledge that is part of such experience, The earliest vision described by Teresa occurred when she was about twenty-one years of age. It must be borne in mind, however, that the description appears in Chapter VII of her Life, the rough draught of which she completed when she was forty-seven years old. Teresa confesses that she had a friendship with a certain woman which was "not good" for her. Although Teresa does not go into details, she states that "Christ revealed himself to me, in an attitude of great sternness, and showed me what was in this that displeased him. I saw him with the eyes of the soul more clearly than I could ever have seen him with those of the body . ,,4 In Chapter X ofherLife, Teresa distinguishes the sort of experience just ~Life, chapt. Vll. St. Teresa on Demonic Deception and Mystical Experience / 349 described from the one that she describes as a suspension of the soul. She complains of her imagination, i.e., the ability to conjure up at will a mental image or picture of someone or something, that it was so feeble that if she did not actually see a thing, she could not use her imagination "as other people do, who can make pictures to themselves . "~ Teresa was conse-quently very fond of images and pictures. Although she tried to imagine Christ inwardly, no matter how much she read about him, she could never succeed. She compared herself to a blind person who knows he is talking to some6ne but cannot see him. "I used unexpectedly to experience a consciousness of the presence of God, of such a kind that I could~not possibly doubt that he was within me or that l was wholly engulfed in him.: This was in no sense a vision: I believe it is called mystical theology.''6 Teresa's description of this experience of"divine engulfment" may well have been deformed by the lapse of some twenty-five years when she wrote about it. At any rate, she does not want to call"such an experience a "vision" because the soul does not "see~' anything. "The soul is sus-l~ ended in such a way that it seems to be completely outside itself. Th~ will loves; the memory, I think, is almost lost; while the understanding, I be-lieve, though it is not lost, does not reason--I mean that it does not work, but is amazed at the extent of all it can understand . ,,7 Teresa's "visions," then, do not become rich and graphic until much later in her Life, beginning in Chapter XXXI. Even these, though, were not had by the bodily eye: they were not in a~ny sense objective, shareable, "out there." But neither did the visions consist in a series of merely mental images, for Teresa complains often of her extremely feeble eidetic imagina-tion. She describes these visions as "inward disturbances" and finds it impossible not to detect in them the hand of the devil.~ Teresa felt herself powerless to resist the devil at such times. She felt interior disquiet, but was afraid to ask the other nuns to assist her through the use of holy water (she had learned "from long experience''9 that holy water is the best method to put devils to flight). In one of her most dramatic and painterly visions,;Teresa beheld, while in a state of rapture, a great battle between devils and angels. At the time, she could not understandthe meaning of the vision. A fortnight later, she saw that it was an allegory of nuns, those who did not practice prayer, and those who did.~° In 1559, shortly before the decision to found her first convent~ Teresa had a vision which carried her spirit to a place in .hell. Her description assails each of the senses: "evil-smelling mud," "wicked-looking reptiles," and a claustrophobic sense of containment: "There was a hollow place scooped out of a wall, like a cupbgard, and it was here that I found myself 5Complete Works, I, p. 55. 8Ibid., p. 204. 61bid., p. 58. Slbid., p. 207. 7lbid. 1°Ibid., pp. 208-9. $$0 / Review for Religious, Volume 38, 1979/3 in clos%confinement.''n She suffered from "an oppression, a suffocation and an affliction so deeply felt, and accompanied by such hopeless and distressing misery''t=' that she could not describe it too strongly. Worse than the physical pains were the pains of despair and "interior fires." She felt herself being both burned and dismembered. She was stifled. She found herself in the blackest darkness, .yet she was able to "see everything the sight of which can cause affliction.''t'~ This vision must have occurred when Teresa was about forty-one. When she compared it to the terrible and painful paralysis which struck her at the age of seventeen, she~concluded that the vision of hell was incom-parably more painful. The vision "happened in the briefest space of time."14 Sometimes Teresa's visions were of holy persons who came through such visitations to give her advice. St. Peter of Alcantara, for example, a reformer of the Franciscan Order during the Counter-Reformation, ap-peared to her in a vision to reconfirm his admonition that her convents must not be permitted endowments)5 At other times, Teresa had visions of a dove fluttering over her head, albeit the dove was very different from those one sees on earth: ¯. for it had not feathers like theirs, but its wings were made of little shells which emitted a great brilliance. It was larger than a dove: 1 seem to hear the rustling of its wings. It mu~;t have been fluttering like this for the space of an Ave Maria. But my soul was in such a state that, as it became lost to itself, it also lost sight of the dove.16 According to Teresa's own testimony, the most sublime vision that she ever experienced recurred on four occasions. It involved seeing the Humanity of Christ in a greater glory than she had ever known. Teresa seemed to see herself in the presence of the Godhead.17 The vision, and its recurrences, had the effect of purifying her soul and almost destroying her sensual nature. Using one of her favorite images, that of a consuming fire, Teresa writes .that the vision, through excess, burnt up all her desires for vain things, such as worldly possessions and dignities. The vision made her hair stand on end, causing her "to feel completely annihilated.''is Once, when she was to communicate at-Mass, Teresa saw "with the eyes of the soul, more clearly than ever I could with those of the body, two devils of most hideous aspect,''19 who seemed to have their horns around the priest's throat while heconsecrated. Teresa understood that the priest's soul was in morthl sin, yet this fact did not invalidate the Sacrament. Although she makes no explicit reference to it, this vision gave to Teresa a direct, experiential disproof.of the Donatist heresy. Teresa wryly commented, after describing one vision with elaborate ltl'bid., pp. 215-16. ~';lbid., p. 281. rZlbid., p. 216. t:~lbid. 171bid., p. 273¯ ~lbid., p. 274: ~41bid., p. 215. ~91bid., p. 275. ~lbid., p. 257. St. Teresa on Demonic Deception and Mystical Experience / 351 ~ detail, one which was thronged with figures of angels and demons,"° that she does not mind writing all sorts of nonsense provided that she can write sense sometimes, and :bring people closer to God. In regard to the vision just:described, she says that it "will seem meaningless" until it. is seen as an allegory of the teaching that one should not put much trust in anyone, for there is none who never changes except God."~ ~Teresa's visionscan be of an extraordinarily"personal nature. In her Spiritual Relations, Teresa recounts how Christ revealed himself to her "in an imaginary vision, most interiorly," and gave her his right hand, saying, "Behold this nail. It is a sign that from today onward'thou shalt .be my bride . My honor is thine, and thine mine.'.'zz Later in the same work she describes how he gave her a beautiful rihg.with a stone like an amethyst, only brighter, as a pledge that he promised to grant all that she asked him. Yet Teresa quickly breaks off this account with, "1 write this foolish-heSS . ,,23 Even though the imaginary visions ceasedtowards the end of her'life, Teresa was still able to write a year before her °death, from Palencia, in the year 1581, that she still seems to experiencethe intellectual vision of the Three Persons of the Trinity and of Christ's humanity. She states very simply: "I realize now, I think, that the visions which 1 have had were of God, for they prepared my soul for the state in which it now is.'''4 I shall give a much briefer description of Teresa's locutions, mainly because she does so herself, even though they are no less important than her visions. Teresa speaks of her first locution in Chapter XIX of her Life. Finding that many of her sisters were only peripherally religious, Teresa wondered why so few of them.had a true calling, as she believed herself to have. Teresa heard: "Serve thou Me, and meddle not with this.''25 Later, at the age of 42, filled with self-doubt as well as doubts concerning certain friendships, Teresa, at the direction of P. Baltasar Alvarez, recited the hymn Veni Creator. She hea?d the words: "I will have thee converse now, not with men, but with angels.''2" Her locutions are usually brief but always of translucent clarity and distinctness. "Be not troubled; have no fear,"~r or, "1 have heard you; let Me alone.''2s Sometimes they are of a practical nature: "What dost thou fear? When have 1 ever failed thee? I am the same nowas I have always been. Do not give up either of these two foundations,' ,29 or simply, "That is the house for thee.'''~° And sometimes intensely familiar: "Now, Teresa, hold thou fast.''z~ The locutions sometimes seem condescending: "Thou wilt act very 2°lbid., p. 286. 261bid., p. 155. 211bid., p. 287. Z7lbid., p. 200. 2Zlbid., p. 352. ~Slbid., I1!, p. 130. Zalbid,, p. 353. 2~lbid., p. 167. 24lbid., p. 335. Z°lbid., p. 171. ZSlbid., p. !15. ~lbid., p. 194. 352 / Review for Religious, Volume 38, 1979/3 foolishly, daughter, if thou regardest the laws of the world. Fix thine eyes on Me . ":~" Sometimes the locutions instructed her~ why she must not have further raptures in public: "It is not fitting just now. Thou hast as much credit as I desire thee to have . 1 shall cite only one example of Teresa's ecstasies, because this well-known ecstasy suffices. Teresa's own description of the transverberation of her heart occurs in Chapter XXIX of her Life. The ecstasy and vision occurred throughout several days. On her left hand, an angel in bodily form, rather short and beautiful, appeared:with a long, golden spear in his hands. At the end of the iron tip was what seemed like a point of fire. The angel "seemed to pierce my heart several times so that it penetrated to my entrails. When he drew it out, I thought he was drawing them out with it and he left me completely afire, with a great love of God.":~4 II It should not be surprising that when Teresa began telling friends and confessors about such extraordinary events, some persons were certain that she was. possessed,by the devil and should be exorcised?'~ Exorcism was as common, and believed to be as efficacious, in sixteenth-century Spain, as psychoanalysis is in twentieth-century America. In their later lives both St. Teresa and St.: John of the Cross were well known for their prowess in exorcising evil spirits. Teresa, however, was herself never exor-cised. Instead, her confessors commanded her to make the Sign of the Cross whenever she had a vision,, and then to make a sign~ of contempt?~ At one point in her life Teresa herself was afraid that all her spiritual favors might be illusions?7 We know from~a deposition taken from Teresa's niece that Teresa was greatly distressedl when her raptures came upon her in public, and embarrassed when she had to confess her spiritual favors to her confessors.an Teresa had a keen eye for religious fraud and excess. She writes that women are especially susceptible to ruining their health because of exces-sive prayer; ~igils and severe penances. Such women become frail and languorous, falling into stupors which they deceive themselves into think-ing are spiritual?9 She knew that many supposedly religious raptures were nothing but the result of inanition or bad health?° In her own convents, she 321bid., I, p. 338. 33lbid., p. 339. ¯ ~lbid., pp. 192-93. ~lbid., p. 188. a6See ibid., p. 165, n. 3 for the nature of this contemptuous motion. a71bid., p. 287. aSlbid., Ill, p. 366. The niece, also nam.ed Teresa de Jesus, was born in Quito, in present-day Ecuador, in 1566. a9lbid., II, pp. 245-46. For other spiritual excesses condemned by Teresa, see Gerald Brenan, St. John of the Cross, Cambridge University Press, 1973, pp. 16-18. ~°lbid. St. Teresa on Demonic Deception and Mystical Experience / 353 made certain that the sisters received adequate food and rest. Teresa could be as detached and objective about her spiritual favors as if they had been granted to someone else. Writing in the third person in the ' Spiritual Relations, Teresa begins by saying "It is forty years since this nun took the habit . ,,4~ Turning to the subject of her "supernatural visita-tions," as she calls them, Teresa writes in a matter-of-fact way: She never saw anything with her bodily eyes, as has been said, but always in such a sul~tle, intellectual way that at first she would sometimes think she had imagined it, though at other times she could not think so. Nor did she even hear anything with her bodily ears, except on two occasions, and on these occasions she could make nothing of what was said and did not know what it was all about.42 Without mentioning Pelagianism, Teresa nonetheless reveals a knowl-edge of that heresy and rejects it as an explanation of her rare experiences: The soul collects wood and does all it can by itself, but finds no way of kindling the fire of the love of God. It is only by his great mercy that the smoke can be seen, which shows that the fire is not altogether dead. ]'hen the Lord comes back and kindles it, for the soul is driving itself crazy with blowing on the fire and rearing the fire more and more. I believe the best thing is for the soul to be completely resigned to the fact that of itself it can do nothing, and busy itself, as I have already suggested, in other meritorious activities, for the Lord may perhaps be depriving it of the power to pray, precisely so that it may engage in these other activities and learn by experience how little it can do of itself.4'~ Regarding the imagination,Teresa argues that it can only recombine what the mind has already experienced, and that it is prey not only to the devil but also to emotions such as melancholy. To affirm or deny anything on the basis of the imagination is invariably to be misled. Teresa concludes that because her visions do not consist of mental images, her imagination or fancy is not the source of her spiritual experiences. Although the devil can give pleasures and delights which might seem spiritual, they are inevitably disruptive of the soul's quiet. The devil might present himself to the imagination in the likeness of Christ, but the mere fact that the devil is making use of the imagination proves that he is bent on deceiving. In a true vision of Christ, he is surrounded in glory; but glory cannot possibly be counterfeited by the imagination because it is a kind of intellectually perceived aura. ~2onsequently, the most that the devil can counterfeit is the flesh.4~ But since God will never give the devil the power to feign his glory--for this would involve the impossible, i.e., divine abdication--the devil can deceive no one when he assumes the likeness of Christ, unless one is willing to be deceived. Teresa calls the devil "a skillful painter.''~'~ But just as a very wicked man might paint a beautiful painting, and one that has good effects, so, too, the devil might conjure up a beautiful image from which one might profit. 411bid., IIl, p. 319. 4~lbid., I, pp. 324-25. "~albid., pp. 264-65. 441bid., pp. 182-83. 451bid., 111, p. 41. 354 /Review for Religious, Volume 38, 1979/3 "We should never allow the identity of the painter to hinder our devo-tion." 46 Similarly, a vision is not good or evil in itself, but in its effects upon the person who has it. Humility~ is essential to drawing profit from a vision: if the vision is of God, but the person who receives it lacks humility, then the vision is wasted; if the vision is from the devil, and the person lacks humility, he will be misled and become even more swollen with pride. Again, although the devil can give delight, he can never conjoin extreme physical or mental pain with tranquillity and joy in the soul. Both the pains and the pleasures caused by the devil necessarily bring restlessness and discord. "Secondly, this delectable tempest comes from another region than those over which he has authority.''47 And thirdly, pain and suffering in which the soul takes delight make one all the more determined to serve God and renounce the ephemeral pleasures of this world. True visions have a clarity and distinctness which prove that they could not be produced either by anything corporeal, or by one's own imagination, or by the devil. If one has any doubts whether or not one has experienced .a true vision, then one can be sure that the vision was spurious. When Teresa had her first mystical experiences, she did not doubt whether they were genuine, but she greatly doubted and feared what other people would say. A genuine vision comes when it is least expected. The content .is no more and no less than what appears to the person having the vision. One of Teresa's confessors tried to force her to fill out the description of Christ, in view of her claim that she had seen him. Teresa replied that when she tried to see the color of his eyes or how tall he was, the vision vanished. One can always be asked to add to a description of something in the phenomenal world; but if a certain quality is not given in a vision--e.g., the Color of Christ's eyes, then the assumption that the quality was in the vision but unobserved is a categorical mistake. The final criterion of a genuine vision is the great peace and tranquillity ¯ produced by it, coupled with a strengthening of one's moral fiber.4s Physical concomitants are also frequent: the soul faints away in a manner which one cannot resist. But these physical repercussions are of relatively minor significance. It seems as if my life is about to end, and this makes me cry aloud and call upon God: this comes upon me with great vehemence. Sometimes it makes me so restless that I cannot remain seated and this trouble attacks me without my havir~g done anything to bring it on . For Ifrom my yearnings] there can be no relief; the only relief for them is the vision of God, which comes through death,, and this 1 cannot obtaih of Him.4~ Much of'what has already been said concerning the differences between authentic and spurious visions also applies to locutions. A few points, 461bid. "~rlbid., II, p. 278. 48lbid., 1, pp. 262-63; il, pp. 296-97. 46lbid., !, p. 306. St. Teresa on Demonic Deception and Mystical Experience however, should be emphasized. Although clear and distinct, the words of a locution are not heard with the bodily ear; they are more strongly im-pressed upon the understanding than if they were so heard. When one does not want to hear something, one can close one's ears or attend to something else; "But~when God talks in this way to the soul, there is no such remedy: I have to listen, whether I like it or no . -5o The locution is the unique object of one's attention, canceling out all else. Teresa is well aware that persons sometimes "talk" to themselves and deceive themselves into believing it to be some higher, spiritual force communicating with them. But no matter how subtle the locution might be., when the understanding has made up the words itself, one must know that the mind is active, rather than passive and receptive, as it is in genuine, locutions. Spurious locutions always lack the clarity and distinctness of those from God; moreover, one always has the power to divert one's attention from self-spoken locutions. Lastly; counterfeit Io~:utions are empty vocables, effecting nothing. Gen-uine locutions, even if they are of reproof, prepare and move the soul towards greater love, and "give it light and make it happy and tranquil."5~ Sometimes locutions are so lengthy, even though they come in a flash, that one knows that it would have (aken a long time to make them up oneself. ' Teresa argues that one would have to court deception in order to be deceived about~ the true provenance of a locution.5~ Of course one may pretend to having heard a locution, and lie about its contents, but, then, one may lieabout .anything. Divine locutions "instruct us at once, without any lapse of time, 'and by their means we can understand things which it would probably take us a month to makeup ourselves.''5'~ Demonic locutions have only bad effects, and leave one ina state of aridity and. anguish. Teresa is emphatic on the point that no privately heard locution can be contrary to the publicly enunciated doctrine of the Church. If any locution is at variance with Holy Scripture or the teachings of the Church, it must be. from the devil or from one's own self-conceit.54 There emerge, then, three types of locutions: (1) those which are heard by the corporeal sense of hearing; (2) those which are received by the imagination alone but which give the impression of having been heard by the sense of hearing; and (3) those from God, which involve neither sound nor'voice, and which leave an indubitable, fecund, unforgettable and clear concept in: the depths of the spirit. Teresa recommends that anyone who seriously believes he hears locutions of the first two types should be treated like a sick person. He should be advised to pay no heed to the matter: "One: should humor such people so as not 'to distress them further. If one tells 5°Ibid., p. 157. 5llbid., p. 158. 521bid., p. 159. ~lbid., pp. 159-60. 541bid., p. 161. 3*$6 / Review for Religious, Volume 38, 1979/3 them they are suffer.ing from melancholy, there will be no end to it. They will simply swear they see and hear things, and really believe that they do."55 Teresa casts the same clinical eye on nuns who fall into swoons and call them raptures. Such women are of a physically debilitated nature and given to melancholy. Their swoons may last for hours, but nothing productive comes from them. Although swoons and ecstasies may seem alike in some aspects, they are profoundly different. Ecstasy or rapture, which involves the union of all the faculties, is wont to last a very short time. The.soul is enlightened and spiritual effects are produced.56 Rapture is the sign of spiritual betrothal, carrying the soul out of its senses. Sometimes rapture is brought about by God's having compassion on someone who is not actually praying, but "is struck by some word, which it either remembers or hears spoken by God.' ,57 The faculties, as well as the senses, cease to function; nonetheless, God reveals his majesty to the soul. "When the soul is in this state of suspension and the Lord sees fit to reveal to it certain mysteries, such as heavenly things and imaginary visions, it is able subsequently to describe these . ,,~8 But if the visions in the rapture are intellectual, they cannot be described in any earthly terms.5a Yet in the same breath Teresa says: "although after regaining possession of their senses they can often describe many of these intellectual visions.' ,60 Teresa is immediately aware that she is contradicting herself. She tries to get out of the difficulty by saying that Jacob was in a rapture when he had the imaginary vision of the ladder, but he undoubtedly understood greater mysteries and had an intellectual vision which he could only describe in part.61 Similarly, Moses, in his rapture before the burning bush, could describe some of what he saw, but not all; yet Moses must have been impressed with great and ineffable secrets, otherwise he could never have done what he did for the people of Israel.6'-' After an elaborate comparison between seeing the private apartment of a great lord for a few minutes, and God suddenly revealing the vastness of his secrets to the ~oul in ecstasy, Teresa grows impatient with herself and asks, "Is this tantamount to an admission on my part that lthe soul] has really seen something and that this is an imaginary vision?''6~ She wants to be speaking of intellectual visions, and we have already observed how suspicious she is of the imagination. Teresa gets angry with herself: ". I have no learning and am too stupid to explain anything . -64 She characteristically changes the subject, gives a prayer and a few admonitions,.then returns to one of the central themes of,the Interior Castle: the nature of rapture. She describes some of the physical signs: The hands and body grow cold,.breathing ceases, the senses 551bid., II, pp. 279-80. "°lbid. 5nlbid., llI, pp. 27-28. ~lSee Gn 28,12. ~rlbid. "2See Ex 3,2. ~81bid., I1, p. 288. ~Op. cir., 11, p. 289. 5albid. ~41bid., p. 290. St. Teresa on Demonic Deception and Mystical Experience no longer function. The ecstasy lasts for only a short period of time, then the bodily functions gradually resume while the "profound suspension liftS a little.''~5 For days thereafter, the person might wander about in a stupor, uninterested in anything that does not awaken the faculty of the will to love. The ultimate result of such an ecstasy is good: to work harder for the glory of God. But when Teresa returns to the philosophic problem of describing the nature of rapture, she writes: "To give a full idea of it . . . is impos-sible.""~ Teresa describes another sort of rapture which, though substantially the same as the one described above, causes the soul to become conscious of an exceedingly rapid motion, while the spirit is transported with great speed. Resistance is impossible, even though the person remains in com-plete possession of his senses. To resist only makes the transport more perturbing. One feels as though one is in another world, where the light is. brighter and of a different kind than the brightest sunlight. "In a single instant he is taught so many things all at once that, if he were to labor for years on end in trying to fit them all into his imagination and thought, he could not succeed with a thousandth part of them.''~r When the soul returns from this high transport, "to live on earth is a great affliction to it . That the rapture was caused by God's agency is proved by three effects: (1) a greater consciousness of the greatness of God; (2) a more deeply felt humility and sense of unworthiness; and (3) a supreme contempt for earthly things. Conversely, one might add, if the rapture were caused by a satanic agency, the effects would be greater contumacy, overweening pride and heightened greed. In rapture the body "remains as if dead and unable of itself to do anything: it continues all the time as it was when the rapture came upon it, "in a sitting position, for example, or with the hands open or shut.''69 One rarely loses consciousness altogether. One can still hear and understand, but only dimly: When the faculties are lost through being united to God, and the soul is transformed, one reaches the peak of the rapture. When the soul is thus in union, neither visions nor locutions can occur, because the facul-ties are wholly lost.r° In the Spiritual Relations Teresa gives a long descrip-tion of union, from which I quote a part: I understand that the spirit in union is pure and lifted up above everything earthly, and that there is nothing remaining in it that will depart from the will of God, but that the spirit and the will are in conformity with his will, and detached from everything, and occupied in God so as to leave no recollection of love of self or of any created thing,r~ II1 How did Teresa's contemporaries react to her descriptions of these rare ~51bid., p. 291. ~lbid., p. 292. ~91bid., I, p. 125. 671bid., p. 295. 7°lbid., p. 158. S8lbid., p. 296. 7~lbid., p. 348. 358 /Review for Religious, Volume 38, 1979/3 ¯ phenomena? I shall restrict myself to one contemporary, P. Pedro Ibanez, who commanded Teresa to write her Life. A Dominican, Ibanez was easily the most articulate and perceptive of Teresa's first commentators. In a statement written between 1562 and 1564, Ibanez explains that those who believed Teresa to be suffering from deception had excellent reasons for believing so.7z He gives five such reasons: 1. Good judgment requires that we judge in light of what normally happens; and normally, people who have claimed to be the recipients of locutions and revelations were deceived, lbanez sees fit to add: "These deceptions come principally to women, and very seldom tO men."r'~ 2. In trying to ascertain the truth in any matter, we must take the judgments of the experts as definitive, e.g,, we must consult theologians in questions of theology and captains in matters of war~ The saints have always taught that very few revelations can be accepted as ,genuine. Some saints have gone so far as to repudiate all private revelations, arguing that their faith is sufficiently strong without them. When so many visions and apparitions occur to one nun, the legitimacy of all or most ot~ them is highly improbable. 3. If Teresa~s visions were gen-uine, then they must be counted as miracles; but miracles are performed "in cases of great necessity,''74 and in order to confirm the Faith. Neither of these grounds for miracles applies to an enclosed nun. 4. Saints who have been granted supernatural favors always strive to conceal them, both out of the belief that God would deprive them of the favors if they made them public, and as a sign of humility. Teresa made her "favors" only too well known: she described them to a great number of confessors and lay per-sons, and wrote about them in all of her works. 5. The devil is the cleverest of all deceivers because he mixes so much truth with his falsehoods. It is most likely that Teresa's experiences were the work of the devil. Although Ibanez concedes that these reasons have great weight, he ~.nonetheless counters that some things considered by themselves seem bad, but "if some circumstances be taken into account, seem quite holy and virtuous.''r5 His example is the familiar one from Plato: taking someone's property is wrong, but if it is added that the thing was taken from its owner in order to prevent him from killing himself or someone else, then it is right. Ibanez's defense of the genuineness of Teresa's visions rests ultimately upon the following premise: We have also to consider that there has never been a time in the world when there have hot,been certain persons with whom our Lord has been on very familiar terms and to whom His Majesty has expounded and revealed many secret things which he has determined to do . In some ages there will be more of these than in others, but there will always be some, and as a rule they will be men given to prayer, contempla-tion and quiet~r6 721bid., 111, pp. 313-333. r~ibid., p. 317. ralbid., p. 316¯ r61bid., p. 318. ralbid. St. Teresa on Demonic Deception and Mystical Experience / 359 Invoking God's providential care of his Church, and alluding to the threats of the Lutherans, Ibanez claims a historical necessity for'the exis-tence of certain intermediaries between the world and the supernatural. Moreover, the fact that a person lives "in great Christian perfection" is a very relevant argument in favor of the genuineness of certain revelations. Even though complete ce~'tainty concerning the genuineness of revela-tions is impossible, there are "some ways and means which are very sure.''7~ In general, the tree i~ known by its fruit,just as physicians diagnose a disease by its effects. Given that revelations and visions must be either true and good or false and bad, a true vision must partake of the qualities of God,. and a false vision must show" signs of the wiles and subtleties used by the devil.''7s Ibanez gives eleven rules for distinguishing true from false visions: 1. Visions from God must produce a sense of humility and unworthiness; thosefrom the devil bring pride and a sense of self-importance. 2. Visions from God drive the recipient to shun the world 9,nd turn away from material things; those from the devil have the opposite effect. 3. Visions from God come only to those who are systematically give.n to prayer and who mani-fest a genuine love of God; the devil's chief aim is to entice one away from prayer and to suborn one's love of God. 4. Perso_ns who receive visions. from God invariably seek counsel from learned persons, holding nothing back from their confessors; persons receiving visions from the devil be-come furtive and self-opinionated. 5. Because scholastic theology is not sufficient to pronounce on the genuineness of mystical experiences, some- " one who believes that he is the recipient of such experiences must consult confessors who have personal experience of such things and who lead lives .~of great sanctity. 6. It is all the more likely that a person's visions are from God if he has patiently suffered all sorts of undeserved annoyances and tribulations. "Our Lord is not likely to reward our patience by sending us a delusion from the devil.''r9 7. If all of a person's confessors are convinced of his purity of conscience, then it is all the more likely that the revelations are of divine origin. 8. An empirical test is to ascertain how much help and spiritual profit people obtain from familiar converse with s.~ch a person. 9. The content of divine visions should be in complete conf6rmity with the Scriptures; demonic visions are replete with irrelevances, curiosities and thingsof little edification. 10. If none of a person's confessors detects any trace of vanity, then it is all the more certain that ~the experiences are genuine. Lastly, 11. The devil persecutes and torments the good, and ap-pears to them in a hideous form; but to persons whom the deyil has won over, his appearances are pleasant, and he cajoles and flatters them. Ibanez proceeds to apply each of these rules to Teresa. On the basis of 7rlbid., p. 319. 781bid. rSlbid., p. 324. 360 / Review for Religious, Volume 38, 1979/3 considerable documentary evidence, he proves that her experiences clearly pass each test. IV This is a difficult paper to conclude. One could of course change the entire mode and tenor of Teresa's experiences and delve into her medical history. As inte?esting as it might be to try to diagnose her early cataleptic seizures, her neurasthenia, and all the bodily, aches and ailments that she complained of throughout her life, I do not see how the content of her experiences can be reduced to physical causes. Of course one could attempt a psychoanalytic study of Teresa, examin-ing her very strong attachment to her father, her ambivalent friendships, her great attraction to Ft. Jeronimo, her self-flagellation and so on. But if one begins with the assumption that mystical experience is nothing but psy-chiatric disorder, Teresa's proper place is on the doctor's couch and not in the gloria so remarkably ~imbodied by Bernini. Again, one could fit Teresa's experiences into the long history of mys-ticism, drawing from Plotinus, Proclus, Dionysius the Pseudo-Areopagite, and many others. One could try to show how Teresa unconsciously drew on ancient Jewish, Sufistic or Hindu sources. All this would be fascinating to those who are interested in such things. Lastly, one is free to adopt William James' largely dismissive attitude expressed in The Varieties of Religiotts Experience: . confess that my only feeling in reading [Teresa] has been pity that so much vitality of soul should have found such poor employment.''~° James finds Teresa's reli-gious ideal "paltry. ,,81 But if the ideals expressed in the Interior Castle are paltry; I should lik~ to know which ideals may be called "high." It ig the conclusion of this article, however, that, in order to understand St. Teresa's descriptions of her experiences, one must construe them sym-bolically or analogically. When St. Thomas Aquinas addresses himself to the problem of speaking about God, given that no two beings are as unlike as the Creator and the created, he argues that language about God must be understood analogical-ly. In De Veritate, for example, St. Thomas reasons that there are only ¯ three ways in which one may predicate any term of a given subject: univ-ocally, equivocally, or analogously,sz He argues: "We must assert that we may not predicate anything univocally of the creature and God, for in univocal predication the intelligible nature that the name signifies is com-mon to each thing among those of which that name is predicated univocal-ly . Now,.no creature, regardless of how much it imitates God, can ever reach the point of having anything in common with God . We cannot say, 8°The Modern Library: New York, p. 339. 8~lbid. 8ZDe Ver., q. 2, a. 11. St. Teresa on Demonic Deception and Mystical Experience / 36"1 on the other hand, that whatever is predicated of God and creature is predicated purely equivocally, since, if no real likeness of creature to God existed, his essence would not be the likeness of creatures, and then he would not know creatures through knowing his own essence . "s'~ The conclusion, then, is that predication in reference to God can only be made analogously. In other words, if all language about God were equivocal, absolutely nothing could be said about God. The mystic's talk would necessarily be idle and utterly uninformative. His visions would have no substance or value. Yet mystics, as well as other religious people, feel driven to speak and to write about God. And they believe that their language has meaning. This language has to be interpreted, not literally, but analogously,s4 It is chiefly because readers, whether from their scepticism or their enthusiasm, mistakenly interpret St. Teresa's writings in either a univocal or an equiv-ocal fashion that this great saint's message to humanity is often misunder-stood and falsified. a31bid. a4See also ST, I, q. 13. Now Available As Reprint An Apostolic Spirituality for the Ministry of Social Justice by Max Oliva, S.J. Price: $.50 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Principles of Asceticism Richard J. Hauser, S.J, Father Hauser is an associate professor in the department of theology at Creighton University, and is currently its chairman. He resides in the Jesuit Community of Creighton; 2500 Cali-fornia St.; Omaha, NE 68178. There is probably no area in spirituality more difficult to discuss than asceticism. For many of us the term relates primarily to Lenten practices of mortification. Most of us were relieved when the legislation was altered, and we abandoned fast and abstinence with little sense of loss. I believe there are two major reasons why we did not miss these practices. Increas-ingly the practice of mortification was not functional in our spiritual lives. Spiritual concerns were moving beyond the traditional spheres of prayer and asceticism and focusing more directly on service to others in the world. The relationship between mortification and service was not clear. Secondly, we were becoming uncomfortable with the assumptions un-derlying these practices regarding the body. The body was frequently seen only as a source of sin and so primarily a barrier to spiritual growth. It had to be repressed to be kept submissive. This assumption was incompatible with a general cultural awareness of the importance of the whole person, including the body and its feelings, for leading a happy life. These practices were also incompatible with the growing emphasis in Christian circles on the dignity of the total perso~n flowing from the indwelling of the Holy Spirit. This article attempts to spell out some general guidelines for a meaning-ful asceticism today, and then to present some practical principles of ascet-icism. In doing this it hopes to respond to the church's admonition .to all Christians to find a personally meaningful rhythm of asceticism to replace the strict system that had previously been legislated for all. 362 Principles of Asceticism / 363 Functional: Asceticism The first demand of a valid contemporary asceticism is that it be func-tional, that it foster the goals of Christian living. We are called to b~ like Christ. The Gospels present Jesus as totally dedicated to doing the Father's will in union with the Spirit. Imitating Christ, we, too, are called to do always the Father's will, and to do this with the power we have received from the Spirit of Jesus. We know from the theology of grace that :the Holy Spirit is our sanctifier and that we can make no movement toward God unless we are drawn to him by the Spirit. So if asceticism is to be functional it must promote living in tune with the Spirit. We will understand asceticism, then, as our efforts, prompted by the Spirit, to live and act always in union with the Spirit of Christ in order to know and do our Father's will. The practical challenge of a contemporary asceticism will be to establish regular rhythms in daily life that enable us to live in union with the Spirit. The general goal of all asceticism is to provide the conditions in daily life th~.t facilitate living in tune with the Spirit. But this goal must be brought down t0~ the level of the individual. Each Christian must ask the question: What is God's will for me? .How is God calling me to serve his people and his kingdom? This question is central, for no two of us have exactly the sam6 vocation from our Father. And the question must be asked on two levels. First, what is the state in life and particular occupation God is calling me to? And second, how is he leading me on a day-to-day basis to fulfill my particular calling? For example, in my own person, ! believe the Lord has called me to serve him as a Jesuit priest, and, within this state of life, to teach college theology. In addition I believe the Lord is leading me each day to mak~e decisions within this vocation that will be for his greater glory and service. To know and to respond continually and energetically to the Lord's calling demands that I live in touch with his Spirit. My personal ascetical challenge is to put patterns into my life that enable me to do this in a daily schedule that is already crowded with classes, counseling, meetings, study and research. My challenge will obviously be quite different from that of a housewife or a businessman. But the goal for all of us is the same: to know and to do our Father's will. And it is reached in the same way: by living in tune with the Spirit of Jesus. ~ We have been stressing the fact that ascetical°practices must be func-tional, related to doing the Father's will. But it is crucial to emphasize that asceticism is not concerned simply with developing life patterns aimed at the conscientious external performance of our various callings. The real challenge of asceticism is to develop life-rhythms that :facilitate an internal quality of heart that reflects the presence of the Holy Spirit during the performance of our duties. Paul gives us very concrete signs by which we .can recognize this presence: ". love, joy, peace, patience, kindness, goodness, trustfulness, gentleness, and self-control" (Ga 5,22). Meeting :364 / Review for Religious, Volume 38, 1979/3 this challenge is the most difficult aspect of asceticism. Most of us find it much easier simply to get our jobs done and not worry about our internal quality of heart--we all know the empty feeling of getting through a day and doing everything we were supposed to, but realizing at the end of the day that there was very little Iove,-joy,. or peace. Though we have ostensibly done God's will, we have not served the Lord well because we have not lived in tune with his Spirit. The difficulty of this challenge ought not be underestimated. There exist immense obstacles to its attainment both within and outside ourselves, and it is hard to say which are the more foreboding. We are aware of our own internal dividedness, our habitual tendency to serve ourselves only, rather than the Lord and others. And just as Paul gives us a list of the qualities of heart indicating the Spirit's presence; he also gives a list indicating the Spirit's absence: ". feuds and wrangling, jealousy, bad temper and quarrels; disagreements, factions, envy." (Ga 5, 20).And we also know .how regularly this internal dividedness is reinforced by our external situa-tion. We are continually moved away from a peaceful and loving service by the pressures of a busy schedule and anxieties from our work and personal problems. So from the very beginning the Christian who is concerned with totally loving and serving the Lord must acknowledge that the" task is impossible by personal effort alone. It is possible only by the Spirit's presence and power. Let me put it like this: if you are guided by the Spirit you will be in no danger of yielding to self-indulgence, since self-indulgence is the opposite of the Spirit, the Spirit is totally against such a thing, and it is precisely because the two are so opposed that you do not always carry out your good intentions. (Ga 5,16-17). And there is peace in the realization that his grace will always be sufficient. We need only build rhythms into our life that enable us to live in contact with it. Respect for the Total Person I believe that a major reason traditional approaches to asceticism lost their hold on us was that they were not clearly related to living the Christian life. Ifasceticism is to regain its deserved place in Christian living, it must be functional: it must clearly facilitate greater love and service of the Lord and others. But I believe that there is a second major reason, why the traditional approach to asceticism lost its hold. I believe that the Christian community became increasingly uncomfortable with one of its major-- though not always articulated--assumptions, namely that the body is pri-marily a barrier to spiritual growth and needs to be repressed to be kept submissive. It was indicative of our attitude toward the body that we felt comfortable in attributing to it rather than to the whole person so much evil in the self. We are clearly not. denying the internal dividedness of the self, the tension between the Spirit in us and our lower human nature---ourself Principles of Asceticism / 365 outside the Spirit. Any approach to asceticism that underplays this fact of Revelation is obviously distorted. But we are insisting that the body, too, is good because it is part of the person that has been transformed by the grace of Christ. The conclusion for asceticism is that the body is not only a barrier to the Spirit needing to be repressed, but it is equally an aid to the Spirit and must be respected and treated as such. This view of the person is reinforced by current theological works on the nature of the self. Theologians today continually speak of the threefold dimension of the person: body, mind, and spirit. They stress that all our acts are combinations of the three dimensions; they are simultaneously phys-ical, psychological and spiritual. One dimension inevitably influences the other two. The conclusion for spirituality is that the way we use our bodies and minds will either help or harm our life in the Spirit. And so we must respect all'principles of good physical and psychological health. I believe these insights have crucial import for asceticism today, import not ade-quately acknowledged in our previous approaches to asceticism. The chal-lenge of a contemporary asceticism will be to develop rhythms for the use of the body and the mind that respect their positive and vital role in the service of the whole person. Perhaps a note should be added on the importance of the psychological dimension for spiritual growth. It goes without saying that if body, mind and spirit are interconnected, psychological health and maturity are crucial for spiritual growth. The challenge of ascetical practices in this area is to develoP rhythms in daily living that respect valid psychological principles of growth. It is clear how intimately related are psychological and spiritual growth. For instance, a generally accepted touchstone for psychological maturity is the ability to be in touch with our inner selves and to make decisions flowing from our own insights without being unduly influenced by outside pressures. This principle of psychological health is central for the Christian. Our goal is to know and do the Father's will. To do this we must be guided by the Spirit. And' t6 be guided by the Spirit we must be in touch with our inner selves, for it is on this very deep level that God can influence and direct us. This means we must develop daily rhythms that enable us to live in tune with our inner selves. Fr~)m the perspective of mental health and maturity psychologists can only concur. The Christian seeks always to know and do the Father's will in love. We cannot do this by ourselves; we can do this only with the Spirit. We seek then to develop rhythms in our daily life forthe use of our bodies and minds that keep them under the influence of the Spirit: "Since the Spirit is our life, let us be directed by the Spirit" (Ga 5, 25). Thomas Merton's expression is perfect. The "spiritual life'" is then the perfectly balanced life in which the body with its passions and instincts, the mind with its reasoning and its obedience to principle, and the spirit with its passive illuminationoby the Light and Love of God form one ~i66 / Review for Religious, Volume 38, 1979/3 complete man who is in God and with God and from God and for God. One man in whom God is all in all. One man in whom God carries out his own will without obstacle. New Seeds of Conternplation (New York: New Directions, 1961), p. 140. ~ractical Principles: the Body What are these rhythms that foster our being directed by the Spirit? The most obvious place to begin is with the body--body is theterm we are using for ~he physical dimension of our existence. The basic question in this area is: What rhythms are necessary in daily living to keep the body responsive to the direction of the Spirit in energetically doing the will of the Father? There are two major principles: first, we must do whatever is necessary and possible to keep in good physical health, and second, we must do whatever is necessary to keep our sensual desires responsive to the Spirit and not to our lower human nature, that is, the part of our being that has not yet been transformed by the Spirit of Christ. The first we will ~:all the positive principle for the use of the body; the second, the negative principle. For me the first is

Issue 29.1 of the Review for Religious, 1970. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDI.TORS Everett A. Diederich, S.J. Augustine G. Eilard. 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 R~wEw vog l~uG~ous; Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63~o3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania ~9xo6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval 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 Provirice Edu-cational Institute. Published bimonthly and copyright (~) 1970 by RZVzEw' FOR RELIOIOUS at 428 East Preston Str~:t; Baltimore, Mary-land 21202. Printed in U.S.A. Second class posta[~e paid at Baltimore, Maryland and ai addiuonal mailing offices. Single copies: $1.00. Suhscsiption U.S.A. and Canada: $5.00 a year, "$9.00 for two years; other countries: $5.50 a year, $10.00 for two yean. Orders should indicate whether they ah: for new or renewal subscriptions and should be accompanied by check or money order paya-ble to RFvu~w FOR RI~LIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions; wl~re ~ccom-padded by a remittance, should be sent to Rgv~zw ~OR RELIGIOUS; P. O. ~X 671; Baltimo~, Ma~land 21203. Chang~ of addr~, bu~ co~es~nd~ce, and ord~s not a~ ompa~ed a remittance should be g~Ltotous ; 428 East ~eston Ma~land 21202. Manu~ripts, ~itofial cor- ~s~ndence, and ~oks for r~iew should sent to REVIEW FOR gELIOIOUS; 612 Hum~ldt Building; 539 North Grand ~ul~ard; Saint ~uis, Mi~uri 63103. Qu~fions for answering should ~ the Qu~fio~ and ~we~ ~tor. JANUARY 1970 VOLUME 29 NUMBER 1 REVIEW FOR Volume 29 1970 EDITORIAL OFFIG'E 539 North Grand Boulevard St. Louis, Missouri 63103 BUSINESS OFFICE 428 East Preston Street Baltimore, Maryland 21202 EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard, S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Published in January, March, May, July, September, Novem-ber on the fifteenth of the month. REVIEW FOR RELIGIOLIS is indexed in the Catholic Peri-odical Index land in Book Re-view Index. Microfilm edition of REVIEW FOR RELIGIOUS i8 available from University Mi-crofilms; Ann Arbor, Michigan 48106. GEORGE WILSON, S.J. Community. and Loneliness Not another article on communityl Haven't we all heard enough on that subject to last us through our next ten general chapters? Perhaps. But I hope the reader will excuse me if I muse a bit out loud on some questions in this area which I feel we have neglected in spite of the deluge of analyses, anathemas, and recipes to which we have been treated in recent years. The reflections which follow will have only the merest semblance of any order. I make no apology for this. It happens to represent for me the state of the issues, which recurrently bob to the surface of my consciousness like the flotsam from a variety of experiences with religious men and women over the past six years. It strikes me, incidentally, that flotsam may be a particularly apt word inasmuch as some of these experiences involved rather disastrous shipwrecks. We might make a good beginning by taking eight giant steps backwards to a typical religious community in the year 1962. (We now know that such a thing never existed, of course; beneath the surface each com-munity was really very different. In those idyllic days, however, we might very well have lived under such an illusion.) We heard about the Council---the typical first reaction was "I wonder why?"--so we prayed for the gentle rain of the Spirit. We prayed for the success of the Council more or less as we would have prayed for a Eucharistic congress. We prayed for rain and we were treated to a ty-phoon. And not least in the area of what we came to call "community." We might even have to remind our-selves now that the word "community" was hardly ever heard before the Council. And certainly if we used it at all, it was not with all the psychological baggage with which it is currently burdened. In those ÷ + George Wilson, $.J., teaches theol-ogy at Woodstock College in Wood-stock, Md. 21163. VOLUME 29, 1970 + 4. 4. George Wilson, REVIEW FOR RELIGIOUS days we might have spoken of "common life"--but that was such a different thing. I hope I will be for-given the whimsical reflection that in those days "com-mon life" was frequently used to engineer the rigidity which precisely destroys all life, whereas today our more likely mistake is to invoke "community" in order to perpetrate all the most bizarre diversities which haven't the foggiest connection with the people with ¯ whom we live. Lest this latter remark be misconstrued, let me .hasten to add that it is not in any way a plea for more togetherness. I suppose at this point I am just suggesting that we abandon the futile gesture of trying to baptize the many sensible, good, and apostolic things done by religious with the tag "community." If indeed they are sensible, good, and apostolically profitable, they will remain so even without the tag, as long as the religious lives up to his or her basic commitment to the group. At any rate, I think we would all admit that "com-munity" has taken on new burdens in the renewal years. The new factor consists in the conscious emphasis on personal enrichment of the life of the individual through the intimate sharing of life with similarly dedi-cated persons. This is not to suggest that religious life in previous decades did not bring rich personal satis-faction to the lives of many wonderful and wonder-fully human beings. It is one of the cruel illusions of some of our fiery reformers to think that they dis-covered the category of the personal--cruel to others because it seems to cast a shadow over the accomplish-ment of their great lives of service, but even more cruel to the reformers themselves because, being, an illusion, it prevents them from seeing precisely the beauty of lives lived for years at a steady, if less ro-matically intense, warmth. One is tempted to think of beams and motes and so forth. Be that as it may, the difference between then and today is not, I would submit, that between coldness and warmth, but rather between a then in which the warm personal successes and the cold impersonal failures were just lived, and a today, in; which they are consciously sought after (warm personal relationships) or consciously and ruthlessly knocked down (the merely functional, computerized, impersonal civilities). People were always warm (some) and cold (some) and they still are today (some of e~ch). Wheat and cockle and all that. It is just that we religious have as a group grown more reflective about how it happens; we have evolved a new set of forms which define and give contemporary expression to warmth and coldness (and we .are evolving even newer forms at a dizzy pace); and we are more consciously searching out the ways to increase the successes and minimize the failures in the process. All of which is good. Religious communities not only should be places in which the full development of human personal potential for life and love and happiness takes place, they should also be evidently such. Signs which don't communicate are worse than anomalies: they have the fateful chameleon capacity to become counter-signs. Let it be proclaimed once and for all: a man or woman giving his or her life to Christ in a religious society should find there the ac-ceptance and warmth and affection which any hu-man being has a right to look for in his commitment to any other person or group of persons. Unfortunately this still does not get us out of the woods. I say unfortunately, because I am afraid that many religious feel that the mere affirmation is enough by itself to answer all difficulties. To draw a bold caricature which probably never happened, I ~aave the recurring fantasy of a contemporary religious say-ing: "A religious community should be an intimate group of people who are in love with one another. I don't feel that way about any of the eight people I live with and I certainly know non~ of them feels that way about me. So this isn't a community, and I'm get-ting out of this farce." Put in such a starkly simplistic form, some of the ambiguities which lurk within our thinking about community are thrown into a new light and some finer honing of our questions is called for. What degree of intimacy can a person realistically hope for with eight people selected more or less at random by somebody who won't be living with them? Yes, the community should supply warmth and personal sup-pol: t--but just who is the community when I say that? Does the community commit itself to being my only source of deep personal relationships and human ful-fillment? Need it always and in every instance even be the primary source? Is it possible that by failing to face these questions we have created a thought pattern in which the individual religious is unwittingly taught to have entirely unrealistic expectations and then when these cannot be met he or she is compelled to seek their fulfillment elsewhere? It has been observed in the case of marriage that our current high divorce rate can be directly attributed to the fact that modern man's ex-pectations from marriage are, contrary to a superficial view, actually much higher than in the past; would the increasing rate of departures from religious life be say-ing the same thing about our expectations concerning it? I would not pretend to answer all of these difficult questions in the space of a brief article. But perhaps we + 4. + Loneliness VOLUME 29, 1970 5 + ÷ ÷ George Wilson, $.1. REVIEW FOR RELIGIOUS 6 may move the dialogue along a bit by examining a couple of areas: (l) the people with whom I should expect to find "community" when I commit myself to Christ in a religious group, and (2) one of the false understandings of community under which we may have been unwittingly operating. First, to the people. The operating principle of many religious today would seem to be that I should be able to attain to deep intimacy with all the members of my local community or else it is all a sham. I will leave aside the question which the older religious, often quite legitimately, is frequently heard to ask, namely, what in the name of all that's holy do they mean by "deep intimacy"? My presumption for the moment is that the people in question are attempting to point to something real of which they have already had some experiential taste and which they do expect to find in religious life, however halting they may be in articulat-ing what they mean by it. In other words, I can also sympathize with their common response of "if you don't even sense what I'm talking about, that's even sadder than the fact that we don't have it here." At this point the meaning of "deep intimacy" is not my con-cern. But leaving it descriptively for the moment at the level of a vague but real experience whose presence or lack can be grasped by any sensitive human being, my question is rather: With whom should I reasonably expect to achieve it? There is a "tradition" (of very recent vintage, I sus-pect) which would be shocked that the question is even raised, since sell-evidently this kind of relationship has to be achieved with one's local community. To which my question in return would be: is it all that self-evident? I ought to find a~ceptance and warmth and affection in the community of people to whom I have committed myself, but does this lead me realistically to expect a relationship of deep intimacy with the eight members of my local community? At about this point in the dialogue it is not unlikely that someone will be thinking: "But just look at the community of our first foundersl They had this kind of deep relationship, but we've lost it." The comparison is frequently made and I would like to suggest that it masks a fateful equivocation. To use the word "com-munity" to describe a handful of people who freely and individually sought each other out through a proc-ess of long personal contact and testing, and then to make this a model for one's expectations when one is assigned to a random collection of eight individuals out of a 500-man (or 35,000-man) congregation to which I commit mysel/-~this is surely courting intellectual con- fusion and psychological disaster. The founding group had a sense of community and generally very intimate relationships. (Would one seem too cynical if one were to suggest that we have probably romanticized even the latter element? A sober reading of our early histories would suggest that for all their vision and charisma our founders generally had to be very hard-headed, down-to-earth wrestlers in order to. survive the fierce opposition which their vision generated.) The fact that they had both these elements in one integrated, lived way should not make us forget that they are two different things. Perhaps a parallel drawn from a related area may be of some assistance here. The movement known as the Teams of Our Lady (or by its original French title, Equipes-Notre Dame) consists of married couples who are established into communities of six couples each. It is important to note that the couples do not as a rule choose the other couples with whom they will de-velop as a team; the leadership of the movement usually gathers them on the basis of factors such as geographical proximity and so forth. The goal of the team is to help one another grow in holiness, which involves assisting each couple to find the ways to express love in the various situations into which their marriage and family life call them. The forms and practices of the spiritual life vary from couple to couple. The role of the other couples in the team is to foster the individual couple's unique growth, not to dictate a particular recipe for conjugal sanctity. The point of the parallel is that the testimony of the couples in the movement reveals that they have discovered experientially the distinction be-tween a successful team and what they call a "cozy team." A given team which is functioning well may gradually develop also into a cozy group; the couples and their children may begin to socialize apart from the explicit team structure, they may begin to gravitate to-ward other team couples in deep friendship. Or they may not. The point is that couples find that this factor is not essential to the success of a team. Teams can reach great depths of spiritual sharing and mutual assistance and growth without a great deal of socializ-ing or what one might call camaraderie. Indeed there are teams whose rating on the latter scale is very high but in which nothing of significance with regard to the goal of the movement is happening. It will be instantly objected that the supposed paral-lel is fallacious because of course these couples already have their primary needs for intimacy satisfied else-where, prior to entry into a team. The objection has some merit; certainly the parallel limps. On the other hand, it would be a bit cavalier to dismiss it out of + 4, VOLUME 29, 1970 4. 4. 4. George Wilson, S.]. REVIEW FOR RELIGIOUS 8 hand simply on those grounds. We must face the fact that when we admit the inadequacies of the parallel we are not thereby justified in ignoring the facets in which it does touch home in spite of its hobbling gait. Nor--more importantly--may we thereby surrepti-. tiously insert the assumption that the religious must of course find his or her admitted needs for intimacy satis-fied within the local cgmmunity. Despite the weak-nesses of the parallel I submit that this notion remains at this point in the case exactly that, just an assump-tion. What are we to say of its value? It occurs to me that we might make a better assessment of it if we pose some specific situations for ourselves. Suppose that a given sister or brother or priest, were to discover that he or she finds it much more pleasant to be with, say, a member of the lay faculty or some parishioner or fellow nurse than with members of the local community. A deep and rich friendship has evolved through sharing important experiences together. There may be several such relationships. The religious may honestly face the fact that he shares a deeper level of friendship with people beyond the community than with those inside ~t. Should this be a disturbing discovery? Should it lead to the conclusion that this religious group ~is only a hollow facade and that honesty dictates a resignation from the group? My own personal answer would have to be negative. If I might take a stab at describing the stages of the re-cent development of community life styles, I would suggest that it has proceeded along the following lines: (1) the "lived" stage mentioned above. There were de facto some rich friendships in religious communities. There was also an explicit doctrine which inculcated fear of any human warmth. The healthy were always able to put this doctrine in psychological brackets and go on about the business of living, which is to say, trying to be human. The less healthy were more crippled by the tradition or, as a perhaps harsher judgment would have it, allowed themselves to be crippled by it. At this stage relationships outside the community were the ultimate no-no. (2) The explicit doctrine was gradually battered down by the new openness to in-sights from the human sciences, if it did not simply crumble from the weight of its own unreality. Friend-ship, warmth, openness became values to be consciously striven after. Rather ironically we rediscovered that fusty old English word "Thou~' (as .in "I-hyphen- Thou"; but never in hymns, pleasel) and eyeball-to-eyeball became the image of the day. But this was all to be within the community--it is no accident that our word "pagan" has as one of its earliest meanings simply "an outsider." And although the explicit doctrine of suspicion of friendship was finished, an unwritten tradition had evolved very quickly, according to which the community where friendship had to be discovered was the local community. In the meantime a third step was taking place, one which deserves a separate paragraph because it repre-sents the present for many religious. Having been con-sciously opened to the value of the human, they discovered that it existed outside the religious group as well. They inevitably began to experience the rise of friendships with persons outside the group. In some communities the explicit tradition quickly adjusted to this new fact by seeing it as a natural consequence of openness to personal relationship and accepted it as a good thing; in others the notion has had a more bumpy ride. For all, the -~ituation became more tense when father or brother or sister found that there were many more inviting people outside than in. The new tradition has created an intolerable bind for many. They are being told in effect (1) that every human being needs some deeply fulfilling human re-lationships, (2) that these should not be fostered out-side the community, or at least (3) that even if outside relationships are acceptable one should be able to reach that same level of intimacy with those religious with whom one happens to live as a result of the need for a teacher of remedial reading---a placement deter-mined by someone who in all probability will not be sharing the local community situation. At this juncture I am not. sure whether I have more .to fear from my. friends than my attackers. I can imagine one group hailing me because I have shown that they were right all along, that all this deep relationship business was exaggerated and all we really have to do to have .community is to be civil. (Sometimes things get so bad in dealing with this mentality that one is almost tempted to agree and settle for that, but civility seems to be one of those things you cannot have all by itself; either we aie going forward to love and warmth or else we are soon back in the cold jungle.) A group .on the opposite side is saying: "Of course that's not what he means. What he's clearly shown is that the only solution is to let everyone choose his or her own local group. Then we' can reduplicate the intimacy of our founding fathers." A third group is made up of the poor harried school,supervisors and provincials, and they are probably muttering in the corner that I have leveled another juvenile a.ttack against that old straw man, the im-personal bureaucratic sturcture, when they have had ÷ 4. ÷ ÷ ÷ 4. George Wilson, S.$. REVIEW FOR RELIGIOUS ]0 their insides torn out trying to respect the personal needs of individuals in the face of important com-munity commitments. Which means it is time for fixing our position. I am not going back on my stand affirming the importance of warm and deep human relationships for all human beings and therefore for all religious. Nor on the other hand am I convinced that a group of people which has a job to do can simply let its members form all its subgroups on the basis of free association untram-meled by the facts of broader common commitments. And I have the greatest sympathy for those in the com-munity who have the difficult task of reconciling per-sons, pegs, and holes; their service, far from being mere bureaucracy, is generally one of the most excruciatingly personal ones in the whole community. No, our solution lies neither in shrinking back from personal relationships nor in totally free association. I would suggest that the sources for an answer are in two places: in the broader pool of the larger religious community and in the open personal concourse of religious with the outside world they serve. A religious need not feel especially troubled on discovering that there are no close personal friends among those with whom he or she happens to live, provided that some-where in the larger religious group there are those with whom such a relationship exists. And the com-munity should foster the normal means by which such relationships can flourish and grow: the chance to choose vacation partners, freedom to visit and recreate to-gether without the other members of each one's local community feeling slighted, trips within reason (proportioned by the same responsible norms which two lay friends might have to use in making such a decision, such as available funds, other commitments, and so forth). Beyond the incarnated friendships of those in different local communities warm relationships with other men and women outside the community should be expected to arise, be fostered when they do, and be given the normal modes of expression which suit such relationships (if sister has to be home by midnight on a particular occasion, it is not because she is sister but because she is an adult human being with a responsibil-ity to perform as an adult the next morning--and that is something she should be free to discover for her-self by trial and, alas, error). In this way we can ease the impossible demand which has been placed on the local community by the tradition of unreasonable ex-pectations. We will of course still have to be open to growth in the depth of our relationships in the local community. We will have to be on our guard lest the needs of more withdrawn members of the local group go unattended. But paradoxically, it is just possible that we may be better able to meet these basic demands of love on the local scene if we do not expect that scene to fulfill all our human personality needs. All of this might become more acceptable doctrine if we were to examine the normal patterns of mature and healthy individuals-in-community. It is quite natural for the mature adult in our society to func-tion within a wide diversity of social circles simul-taneously, to have his own needs met and to meet the needs of others in a variety of ways and on different levels. This is true even of that most intimate of com-munities constituted by the one-to-one relationship of marriage. The husband lives on one level with his wife, on another in his field of occupation, on still another with a few very close male friends (with whom his wife may or may not be on such close terms), on another with more casual social acquaintances; he may even have a select group with whom his only contact may be a weekly game of handball. The wife's circles will be analogous; in some instances they may range more broadly than his, as for example in the parish or neighborhood. At times their circles will coincide, at times not. They will strive to enlarge the areas they share (which may not necessarily mean that they do the things together; they learn to enrich each other by sharing what they have done separately). But one thing is sure: they know that if they demand even of this re-lationship that it satisfy all their personal needs for intimacy, it will become involuted and shrivel up and die. It is true of the couple; it is true of the family on a different level; and it is true of the individuals in a given local religious community. If we are supposing, then, that a particular religious will not have any really close friend within the group with whom he or she must share years of human life and work, are we not exposing the religious to a frightening risk of loneliness? This very real question brings us to the second area in which it was suggested that we might clarify our thinking, namely, a false understanding of community which may unwittingly be causing a lot of unhealthy departures from religious life. Actually it is really a false understanding of loneli-ness rather than immediately one of community which is at issue; but on a given level these are really correla-tive notions, and our understanding of the meaning of loneliness has its impact on our expectations from com-munity life. The issue was brought home most force-fully to me in a response by Thomas Merton to an ÷ ÷ VOLUME 29, 1970 ]! George Wilson, S.]. REVIEW FOR RELIGIOUS ']2 interviewer's question, as reported in Motive for Octo-ber,. 1967. The interviewer touched on the issue of celibacy and solitude; and Merton's answer read in part: I think I can say I have experienced levels of loneliness that most people do not allow themselves consciously to admit. From a certain point of view I can say bluntly that to exist as a man without relating to one particular woman-and-person who is "my love," is quite simply a kind of death. But I have enough experience of human love to realize, too, that even within the best of relationships between man and woman this loneliness and death are also terribly present. There are mo-ments in human love in which loneliness is completely tran-scended, but these are brief and deceptive, and they can point 9nly to the further and more difficult place where, ultimately, two lonely and helpless persons elect to save one another from absurdity by being absurd together--and for life (pp. 36-7). This explicitation of the fact that there is a certain kind of loneliness experienced within the most intimate of unions and even in its peak moments can be of in-valuable assistance in clarifying our expectations from religious life in community. Whether we consciously admit it to ourselves or not, we.do tend to interpret the meaning and value of various human experiences by comparing them with expectations from other ways of life. This is a perfectly human process, for man is, after all, a prudential being. But the worth of the process depends on the realism with which we view the two situations. It is my convic-tion that a number of religious have made the decision to leave, religious life on the unhealthy basis of a judgment that the loneliness of religious life would be assuaged by the relationships available in lay, and particularly married, life. It is important to be dear 0n what is being asserted here. It should be evident that there is no criticism of these people intended, and certainly not a condemnation. Nor is there any at-tempt to dispute their assessment that indeed for them life with this particular religious group had become intolerable due to the type of loneliness they actually experienced. What is at issue is the use of a principle according to which religious life itself would involve a loneliness that is unique to it and would therefore be ".solved" by departure from it. This is, I believe, an unreal assumption and any decision based on it is un-healthy because unreal. Clark,Moustakas has written a precious gem of a book .which .should be required reading for all religious in formation. Entitled simply Loneliness (Prentice-Hall ';Spectrum". :paperback), the brief work makes a valuable contribution to our discussion from two points of view. Moustakas first alerts us to the fact that the one word "loneliness" can actually cover two distinct reali-ties. One consists in the experiencing of my fundamental human uniqueness, separateness, and inalienable re-sponsibility for myself and my decisions, and actions. No one can stand in my shoes, no one can do "my thing." This quality of genuinely human experience, which Moustakas .calls existential loneliness, is quite simply a part of being human: Loneliness is as much organic to human existence as the blood is to the heart.~ It is a dimension of human life whether existential, sociologidal, or psychological; whatever its deriva-tives or forms, whatever its history, it is a reality of life. Its fear, evasion, denial, !and the accompanying attempts to escape 'the experience of being lonely will forever isolate the person from his own existerlce, will' afflict and separate him from his own resources so thht there is no development, no creative emergence, no growth in awareness, perceptiveness, sensitivity. If the individual does not exercise his loneliness, one signifi-cant capacity and dimension of being hum~in remains unde-veloped, denied (pp2 When we allow ,ourselves to experience this reality in all its dimensions; we discover that is, is a gomplex phenomenon which includes both the painful acknowl-edgment of our igclination to evade responsibili.ty by leaning on someone else as well as the exhilarating discovery of the Ipower of our deepest self and its capacify for respo.hsible accomplishment.-This kind of loneliness, which belongs to every adult's life, has to be distinguished from ~inottier reality which is call'dd by the same name but is really the anxious fear. of being left alone. Moustakas calls this latter loneliness anxiety: Loneliness anxiety results from a fundamental breach be-tween what one island what one pretends to be, a basic alienation between man and man and between man and his nature (p. 24). Modern man is ;plagued with the vague, diffuse fear of loneliness. He goesI to endless measures, takes devious and circuitous pathways] to avoid facing the experience of being lonely. Perhaps the !loneliness of a" meaningless existence, the absence of values, convictions, beliefs, and fear of isolation are the most terribl~ kind of loneliness anxiety (pp. 26-7). The fact that. twqt.very different realities can go by the same name g~ves r, lse to the question: When a religious laments the loneliness of the religious group and de-cides to resolve ~he tension by separating from the community, tehic~ lcind oI loneliness is he or she at-tempting to resolve? Please note that I am not trying to answer the ques-tion in any particular case. It may very well be that the .individual may have wakened to the very valid realiza-tion 'that life in this particular group does involve such a measure of pretense, superficiality, and meaningless Loneliness VOLUME 29, 1970 George Wilson, $.]. REVIEW FOR RELIGIOUS ]4 forms that he or she is in danger o~ total self-estrange-ment. When there is the concomitant realization that the individual is impotent to do anything about this destructive communal pattern, it may be the better part of valor to shake the dust of this group from one's shoes. (What one in such a case makes of his personal commitment to serve God as a celibate-- which need not be in this community--is a broader question whid~ would take us beyond the scope of this article.) On the other hand, there is the possibility that a person may be unwittingly seeking to evade the existential loneliness which he just happens to be ex-periencing more painfully now than at previous stages of his growth; and this would of course be an impossible quest. This kind of loneliness is just part and parcel of being human; and no change from one community to another, even if the latter is the community of marriage, will change that fact. It might seem that all of this leaves us with a de-pressing prospect: we are going to be lonely come what may. Here Moustakas' second contribution opens vistas unsuspected by the togetherness generation, for he re-minds us of the positive value of the experience of loneliness. Loneliness is a condition of existence which leads to deeper perception, greater awareness and sensitivity, and insights into one's own being. New images, symbols, and ideas spring from the lonely path. The man living his life, accepting all signifi-cant dimensions of human existence is often a tragic man but he is a man who loves life dearly. And out of the pain or loss, the bitter ecstasy of brief knowing and having, comes the glory of a single moment and the creation of a song for joy. In creative loneliness there is an element of separation, of being utterly alone, but there is also a strange kind of related-ness-- to nature and to other persons and through these ex-periences, a relatedness to life itself, to inspiration, wisdom, beauty, simplicity, value. A sense of isolation and solitude is experienced, but a relatedness to the universe is maintained. Only through fundamental relatedness can the individual de-velop his own identity. The individual's loneliness is an ex-perience in growing which leads to differentiation of self. The person's identity comes into relief as he breathes his own spirit into everything he touches, as he relates significantly and openly with others and with the universe. Without any deep and growing roots in the soil of loneli-ness, the individual moves in accordance with external signals. He does not know his place in the world, his position, where he is or who he is. He has lost touch with his own nature, his own spontaneity (p. 50). Paradoxically it is only in the creative experience of our aloneness that we can come to realize the gift which we alone can bring in relatedness to those we love. It is true that only the love of another opens us up to the acceptance of our own worth (a point which must be emphasized to complete the picture, necessarily limited by Moustakas' perspective); but it remains true that the actual experiencing of our unique worth is our own act, one which inevitably isolates us even from the lover who stands outside en-couraging us to seize our own goodness and value, to create our true self: In actualizing one's self, one's aspirations, ideals, and inter-ests, it is often necessary to retreat from the world. One must have strength enough to withstand the temptations which arise when one is completely alone. This does not mean becoming uprooted or alienated. It means accej~ting the existential na-ture of man's loneliness and seeing Its value in the creation of being, in the emergence of self-identity, and in a more fundamental, genuine life. Cast in this light, loneliness be-comes an illuminating experience and it leads to greater heights (p. 50). The Christian should be the first to recognize the deep truth in this phenomenological description. Is it not simply another of the myriad rich forms in which the paschal mystery presents itself? All genuine life is life-through-death. In proclaiming His way Christ was also disclosing the inmost law of human life. The freedom of vocation is not the freedom to evade this law, but the freedom to choose where we will experience it. We may be alone within a religious group or alone alongside a marriage partner or simply alone in the midst of the human crowd. But alone we shall be. Whether this death of aloneness becomes the resurrec-tion of love and relationship is the real issue. That will depend in any case on our willingness to accept the loneliness and in the acceptance to be raised beyond ourselves: Loneliness is as much a reality of life as night and rain and thunder, and it can be lived creativ~ely, as any other experience. So I say, let there be loneliness, for where there is loneliness there is also sensitivity, and where there is sensitivity, there is awareness and recognition and promise. Being lonely and being relatedare dimensions of an organic whole, both necessary to the growth of individuality and to the deepening value and enrichment of friendship. Let there be loneliness, for where there is loneliness, there also is love, and where there is suffering, there also is joy (p. 103). We all need acceptance and warmth and intimacy. Our religious group should at least make it possible for us to achieve it or else it is not a community at all, much less a Christian one. But the group can no more supply for the painful task of passing through the loneliness of self-acceptance, which is the price of self-transcendence, than could any marriage partner. That cup, and that privilege, is ours. Except that by an awesome mystery Christ has also made it His. + 4- 4- VOLUME 29, 1970 ]5 GERALD~A. McCOOL, S.J. Commitment to One's Institute: A Contemporary Q estion Gerald McCool, S.J., is visiting asso-ciate professor of philosophy at Bos-ton College; Chest-nut Hill, Massa-cusetts 02167. REVIEW FOR RELIGIOUS 16 The* question whether his institute as it concretely exists retains its right to bind his conscience is no longer a rhetorical one in the mind of many a religious subject. Directors of conscience who have been con-fronted with this question by religious of diverse ages in many different congregations are aware of this fact. They are also aware of their own increasing difficulty in finding satisfactory answers to the problems posed to them by religious concerning the nature, extent, and duration of the commitment to a concrete religious institute which even perpetual vows entail today. The origin of these problems is in part sociological. In-stitutes have changed radically in the past few years, and the rate of change has been uneven. Different groups in the same congregation look on the Church, the world, and religious institutes quite differently and entertain what seem at times irreconcilably diverse hopes for their future. Communal agreement is hard come by, and the unity in life and work which in the past contributed to a religious' sense of peace and se-curity no longer manifests itself on the empirical level. Naturally directors of conscience are not ignorant of the efforts being made by almost every institute to reach agreement on their basic religious and apostolic goals. They have learned during the past few years the im- * This article is a revision of a paper presented at the Seventh Biennial Institute in Pastoral Psychology, held at Fordham Uni-versity, June 16-20, 1969. In its present form it is focused more sharply on the current problem of commitment to one's own institute. The original paper, entitled "The Conscience of the Religious Subject," will appear in the forthcoming volume, Con-science: Its Freedom and Limitations ed. William G. Bier, S.J. (New York: Fordham University, 1970). portance of urging patience and charity on religious of all ages and persuasions. As defection rates increase, however, and morale problems become more grave, even in institutes which are going through the process of renewal, directors are becoming painfully conscious that much more is needed than exhortations to faith and supernatural hope in the future. Too many religious are beginning to question the assumption which under-lies such exhortations--the connection between God's personal call to them and their commitment to their institute. A genuine doubt 'is ~growing in their mind as to whether total commitment to their institute in the traditional sense is the more perfect form of Christian life today. Some may ask indeed whether the form of life led in their institute as it is, or promises to be in the immediate future, represents a truly moral way of living. These questions, of course, have been raised in the past. They recur at every period of trouble, re-newal, and reform in the Church and in religious life.1 That they should recur again today is in itself a cause for neither surprise nor disturbance. What is troubling, however, is the discovery on the part of religious and their directors that trenchant answers to them are so difficult to find. The New Situation in Religious Lile This inability to find a clear and persuasive answer to the contemporary difficulties concerning a religious' commitment to his institute does not come from simple failure of nerve, unimaginitive rigidity, or impatience at the rate of change, although these factors are opera-tive in the present crisis in religious life. It is rather the resultant vector of two forces whose interplay has still to be examined with sufficient care and penetra-tion: (1) the effect of institutional change on a subject's commitment to his institute in a period of open ended ecclesial evolution and (2) the powerful impact upon religious life of the theological pluralism which now exists, and will in all likelihood continue to exist, within the contemporary Church. The interplay of these two forces has created a new situation in religious life in which it is no longer possible for the individual re-ligious subject or his director to determine the nature, value, and obligation of his commitment to his in-stitute and to his fellow religious through a simple x St. Thomas replied to d~fficulties of this sort in his Summa contra Gentiles, III, 130-8. Suarez produced a similar defense at the time of the Counter-Reformation; see William Humphrey, Fran-cisco Suarez: The Religious State. A Digest o] the Doctrine Con-tained in His Treatise "De statu religionis'" (London: Burns and Oates, 1884). Commitment VOLUME 29, 1970 ]7 REVIEW FOR RELIGIOUS 18 application to his individual situation of the theology of the religious life which carried religious safely through the early years of the post-Vatican renewal.2 The existential development of religious life and the rapid evolution of theology have confronted the individual religious with a problem of conscience with which they cannot cope alone. The individual religious and his director require the aid of theologians and the help of their own institutes. And they will receive that help only if firstly institutes and theologians together accept the fact that the early post-Vatican period is over and that a new religious and theological situation is in existence now, and if secondly the institutes, with the careful help of theologians, make clear and definite decisions about their life and work based on an in-telligent commitment to a theology of the religious life which they accept. In the early years of post-Vatican renewal, the director of conscience found in the post-conciliar theology of the religious life a clear grounding of the supernatural value of the life of the counsels and an exposition of the relation of institutional structure to personal vocation. With their help he was able to work out a ~ For the influence of process thought on Catholic philosophy, see Leslie Dewart, The Future o] Belie] (New York: Herder and Herder, 1966) and the stimulating and provocative article of Eugene Fonti-helle, "Religious Truth in a Relational and Processive World," Cross Currents, v. 18 (1967), pp. 283-315. Its influence upon highly respected theologians can be seen in three important articles which appeared recently: Wilhelm Kasper, "Geschichtlichkeit der Dogmen," Stimmen tier Zeit, v. 179 (1967), pp. 401-16; Avery Dulles, "Dogma as an Ecumenical Problem," Theological Studies, v. 29 (1968), 397- 416; and George Vass, "On the Historical Structure of Christian Truth," Heythrop Journal, v. 9 (1968). For the newer approach in moral theology which will affect religious life, see George Curran, Christian Morality Today (Notre Dame: Fides, 1966) and Absolutes in Moral Theology (Washington: Corpus Books, 1968). The Catholic theologian whose name is closely associated with the new theology of hope, esehatology, and earthly realities strongly influenced by the independent Marxist philosopher, Ernst Bloch, is Johannes B. Metz; see his Theology o] the World (New York: Herder and Her-der, 1967). These books and articles are simply a random sample of recent publications by serious and influential writers. There is no doubt that we are in a period of rapid and profound theological development. We must realize, however, that the process epistemol-ogy and metaphysics which are winning increasing favor with serious Catholic theologians does not simply call into question the philosophical grounding of the traditional Christian wisdom spir-ituality associated with the names of Augustine, Bonaventure, and Thomas, which underlies so many classics of the spiritual life; it also challenges the epistemological and metaphysical foundations of some of the most influential post-Vatican theology of the religious life, notably that of Karl Rahner. Ignorance of ~his fact can cause woe to an unwary retreat director, especially in communities of younger religious. It can also be a source of trouble for congrega-tions which are rewriting their constitutions. satisfactory understanding of the mutual obligations of subject and institute with which he could handle per-sonal problems of commitment in congregations as they then existed. This theology also enabled him to cope with the personal problems of the early post-conciliar years when many congregations dragged their feet in implementing the Vatican II reforms. It proved a rea-sonably satisfactory instrument for solving the prob-lems of individual religious in the later and more dif-ficult period of communal involvement in renewal in which community division with its consequent fear and hostility became a problem for many institutes. If we simply review the history of those stages in the evolution of religious life we may be able to see why the re-ligious and his director were able to deal with the question of religious commitment as an individual prob-lem then and why it is that today they are no longer able to do so. Post-Vatican Theology: Nature and Value o] Reli-gious Life Post-conciliar theology defended the value of the counsels as an integral part of the Church's eschatologi-cal witness and indicated the role which religious in-stitutions play as visible signs of her holiness,s In doing so it clarified the reasons which justify the renunciation of fundamental human goods through the three vows. It also explained the ecdesial basis for the authorita-tive specification of the religious life in institutes in which a life of rule is lived under the direction of re-ligious superiors. Religious belong to what Karl Rahner has called the charismatic element in the Church. Their conviction that God has called them to follow Christ in the re-ligious life is based on a non-formal process of in-ference which Saint Ignatius has called the discern-ment of spirits. Their decision to follow the divine invitation is freely taken. "Its motive is growth in the service of God and their neighbor and in the intimate union with God which Christian writers from patristic times have called holiness. The renunciation of earthly goods which the vows entail is justified because it is the manifestation of the Church's eschatological faith and hope. Through this renunciation religious institutes give living public witness to the Church's certitude that life's significance does not rest exclusively on the encounter with God in the use of His creation but on the lived 8See Karl Rahner, Theological Investigations, v. 3 (Baltimore: Helicon), pp. 58-104 and SchriIten zur Theologie:. v. 7 (Einsiedeln: Benziger, 1966), pp. 404-79. See also Ladislas M. Orsy, Open to the Spirit (Washington: Corpus Books, 1968). ÷ ÷ ÷ Con~mltraent VOLUME 29, 1970 19 4, Gerald A. McCooi, S.I. REVIEW FOR RELIGIOUS ~0 hope of an encounter beyond the limits of space and time.4 A religious community in the visible Church is a response to a common charismatic call in which its members participate and which is the supernatural bond of their union. Since that call is given in the Church as a summons to give stable social witness to her holiness and hope, communal life of the counsels acquires visible form in the diverse religious institutes. Thus the interior charism unique to each institute finds the external expression through which it can be thema-tized and communicated; and the interior bond of charity which binds its members to God, to the Church, and to each other receives verbal expression in its con-stitutions.~ Consequently religious vows are not taken in vacuo. They are always taken in a specific institute whose constitutions thematize the charismatic vocation to which each religious commits himself. Through her approval of the constitutions the visible Church commits her-self to the religious as authentic witnesses of her life and hope. On the basis of this theological justification of the nature and value of the religious life, the religious sub-ject at the beginning o[ the post-Vatican renewal was able to set down some general principles for the forma-tion o[ his conscience in relation to his commitment to his institute and to the legitimate demands on him which followed from it. (1) His decision to follow the religious life is morally justified through its public eschatological witness and through its service to God in the life of His Church. Its nature is distorted and its moral value compromised if it degenerates into an irresponsible flight from par-ticipation in the world through fear or dislike of God's creation. From the theology of the free person in the Church it follows that an individual call to manifest her sanctity through the public witness of the counsels should come in every generation to a number of generous Christians. Not only may Christians be religious, some of them should be. (2) Although the constitutions of a religious institute are not identified with its common charismatic call, its inner spirit, and its internal bond of charity, the con-stitutions cannot be separated from them either--a fact * Rahner, Schrilten, v. 7, pp. 404-34. r We notice here the strong similarity between the relation established by Rahner in his spiritual theology between institutional structure and charismatic call and the relation established by St. Ignatius between religious rule and the interior law of charity in the Constitutions of the Society of Jesus. which Saint Ignatius saw most dearly. The constitutions of an institute are not purely juridical regulations with little or no relation to its interior spirit. They are the medium through which the religious vows can specify and maintain a perduring commitment to a common way of life. Consequently, superiors, in fidelity to God and to the Church, have an obligation to see that they are observed. For, if a way of life is allowed to grow up within an institute which is at variance with the specific manifestation of the. Church's holiness which it has been called to manifest, that institute has lost the supernatural justification for its existence. Thus com-plete freedom to follow individual decisions cannot be permitted to a subject in a religious institute. A Christian called to religious life is called to accept a limitation on his freedom through obedience to his institute and its superiors. ($) Furthermore, since he shares in a common charismatic call which is incorporated in a specific in-stitute, indications of the divine will should ordinarily come to him through his institute and its superiors. Although there can be legitimate conflict at times, it is hard to reconcile a religious vocation with the convic-tion that the subject must make every important decision on his own responsibility and that the moral authority of a religious superior is restricted to his right to offer counsel. As one religious order recently expressed it: "A man who, time after time, is unable to obey with good consdence, should take thought regarding some other path of life in which he can serve God with greater tranquility." 6 The theology of the religious life which flourished after the Council not only gave the religious subject a dearer picture of the nature and value of the religious life than he had previously possessed; it also provided him with the principles through which a number of the problems arising from the conflict between obedi-ence and his moral conscience could find an answer. A proper understanding of the theology of the religious life made it clear not only that the constitutions of an insitute specified the obligation of the subject but that they also specified and restricted the legitimate authority of his superior. Superiors may rule only in accordance with the constitutions; and, in an institute whose reason for existence is to manifest the Church's sanctity and supernatural hope, they must rule religiously. Through his vows the subject has acquired a claim upon the conscience of his superior. For he has received a per-sonal call from God to a life of individual witness and Society of Jesus, Documents of the Thirty.First General Congre-gation (Woodstock, Md.: Woodstock College, 1967), p. 55. 4. Commitment VOLUME. 29, 1970 21 + 4. 4. Gerald A. McCool, $.]. REVIEW FOR RELIGIOUS service within a specific community. Not all of the de-mands which God makes on him can be determined by following uncritically in a quasi-automatic way the gen-eral orders of superiors. A number must be determined in-dividually by the discernment of spirits. Since the subject's vocation has been entrusted to his institute, he has the right to the personal direction and understanding of his superior in his efforts to discover God's personal will for him. The superior in turn has the inescapable obligation to provide it, and to provide it as a religious superior and not as the director of a secular enterprise. Further-more, a religious institute is a community of free in-dividuals within a visible Church to which they have a definite responsibility. God will inspire them through thoughts and desires to move their institute to greater service to His Mystical Body. As they are bound to communicate these thoughts and desires to their superiors, superiors, because of their responsibility to their institute and to the Church, are bound to listen to their subjects and to consult them individually and collectively. The "Relectant'" Stage oI Post-Vatican Renewal In the period immediately after Vatican II these principles were not the commonplaces they have long since become. Older religious can still recall the thrill of their discovery through personal reading or through the conferences of retreat masters. Government at that time often left much to be desired in many a religious institute. Superiors, who were at times quite ignorant of the theology of the religious life, ruled impersonally and on occasion gave the impression of a political mode of action which did not show the proper regard for the rights of the subject and the true interests of the universal Church. The problems of conscience which this mode of government created for intelligent, sensitive, and far-seeing religious are too well known to call for repetition here3 Nonetheless the informed religious subject or his di-rector felt that they could chart a reasonably clear course of action through which a subject could fulfill his personal call to genuine Christian life and activity in true commitment to his institute. Most of .the problems of that time, after all, were simply the result of a subject's living in an institute whose life and government were not in accord with the approved theology of the religious life. Subjects who were equipped to do so would work for the reform of their 7 For a well documented and frank account of these problems, see Robert W. Gleason, The Restless Religiou~ (Dayton: Pflaum, 1968). institutes through personal action. Others, while wait-ing [or the coming reform of their institute, could fre-quently solve their problems by using the principles of traditional moral theology concerning the reaction of a subject to an unjust command. Difficult as this period was psychologically, it was not a period in which the religious subject necessarily felt discouragement about the ability of the approved theology of the religious life to solve his present problems and bring about the eventual renewal of his institute. The Period o[ Rapid Evolution and Renewal After this initial period of hesitation and resistance, religious institutes entered into the general movement of renewal and reform to which each congregation was asked to contribute through a revision of its consti-tutions. As it proceeded, that task proved more diffi-cult than most religious anticipated that it would be. It was at that period that the beginnings of the present question of the commitment of the religious to his institute began to manifest itself. Once a movement of evolution and reform gets under way, commitment to the existing constitutions of an institute becomes provisional. It is---or was--assumed that in their re-vised form they will be a more exact expression of the present charismatic call which God is now addressing to the institute. Yet, since the constitutions specify the common commitment of the subjects to the insti-tute and to each other, their sudden mobility, after a long period of stability, has affected the bond of union in the evolving communities. Problems now arise in the conscience of the religious concerning his relation to his community and his fellow religious which were not there before. When the post-Vatican reform began it was rather generally agreed that the period of communal discern-ment of spirits would reach its consummation in a renewed institute to whose revised constitutions the individual subjects could commit themselves with peace of soul. But in a changing world and in a changing Church, who can say when the period of evolution will come to an even relative rest? And now that we are learning to think of God and His revelation in terms of process and event rather than of substance and stable judgment, can we any longer feel that stable constitu-tions are any longer desirable or even possible? Does not that make any set of constitutions provisory and relative? Furthermore, discernment of spirits is not an automatic process whose success is guaranteed. It is a delicate work of grace. Human resistance, weakness, and obtuseness can prevent it or delay it until the 4- VOLUME 29, 1970 4" "4" Gerald A. McCool, S.$. REVIEW FOR RELIGIOUS "~4 kairos, the providential time allowed by God, has passed. Religious, both subjects and superiors, who are con-cerned with changes in the life and work of their institute know very well that the movement of renewal, like every human movement, is not the outcome of a simple impulse of the Holy Spirit but the resultant vec-tor of multiple and complicated forces. Secular ideas and desires are in the heart of every man. Worldliness and spiritual blindness will make their contribution to the movement too. That is why the process is called the discernment of spirits, and that is why, like every discernment of spirits, it is a risky business. In the process of discernment of spirits whose term is still undefined, an ambiguous situation is created concerning the very nature of the life to which the mem-bers of the institute have given their vowed commit-ment. If the present constitutions are to undergo revision, perhaps indefinitely, what is the subject's com-mitment to them in their actual form? If the institute should take a wrong turn or miss its kairos, what will be his commitment to the constitutions in the future? It would appear that the religious subject is invited to enter upon an indefinite process of judging his institute in its fidelity to the call of grace and that his individual judgment will have a radical effect upon his commit-ment. It is not surprising, therefore, that uncertainty about their future commitment to their institute has begun to trouble the consciences of many religious and that divergent hopes and fears concerning the form of its future life and work make them perplexed over the attitude which they are called to take in relation to their superiors and fellow subjects. At a time when the future of his institute is undefined, when should a superior or a fellow subject be deferred to as a religious who is exercising under grace his authentic call as a prophetic leader and when must he be resolutely and uncompromisingly opposed as a traitor to the institute? In what does loyal commitment to one's institute con-sist at the present time? What is charity, and what is selfish cowardly silence for the sake of peace and per-sonal survival? These are the difficult questions which the director of conscience is asked to solve time after time. The task of aiding the religious subject to discern the movement of the Spirit from the distorting influences of human infidelity, complacency, and weakness has been complicated by the rapid evolution of theology in the post-conciliar Church. The theology of the Church, of revelation, of grace and nature, has been the subject of considerable, and sometimes turbulent, debate dur-ing the past few years. The consequence has been a renewed discussion concerning the nature of Christian holiness, the force and duration of the vows, and the value of the witness of the counsels in their tradi-tional institutional form. This lively discussion cannot fail to call into question the fundamental understand-ing of the religious life which is taken for granted by many sets of constitutions. More may be involved than simple adaptation and renewal. Perhaps radical and total revision may be called for in the light of a newer theological understanding of the religious life. Should that be the case, what then becomes the status of loyal commitment to the constitutions of one's holy founder? Nevertheless, working on the principles of classical post-Vatican theology, the director of conscience felt until fairly recently that he was in a position to guide a religious toward the solution of his problems about commitment to a divided and changing institute. Since the Church had invited religious institutes to reform their constitutions, it was a safe assumption that many of them were no longer adequate expressions of the community's charismatic call. Furthermore, since com-munal discussion on various levels was the recom-mended means, there were good prima facie grounds for the assumption that the interplay of different points of view would be the means employed by the Holy Spirit to manifest the form of life and work to which the institute should now commit itself. Classical post-Vati-can theology also gave the reason why this process could be expected to lead to radical changes in some insti-tutes, s The type of religious life suited to monastic-contemplative communities is very different from that demanded by an active-apostolic group. The order and form of life and prayer, the religious virtues re-quired of subjects, the relationship between subject and superior differ widely in these two types of institutes. In the past this essential difference was not sufficiently appreciated, and active congregations, especially of women, received a set of constitutions which were not suited to their active life. In such groups we could an-ticipate great changes. Likewise we would expect that at a period in which the secular institute is coming into its own some institutes or groups within existing institutes would be moved by the Holy Spirit to adopt this form of life for their active apostolate. Church historians during the post-Vatican period of renewal reminded religious and their directors that ~ Orsy, op. cit., pp. ÷ 4- 4. ¢o~t VOLUME 29, 1970 25 4. 4. Gerald A. McCool, S.]. REVIEW FOR RELIGIOUS movements of renewal and reform within religious groups were often the result of the work of charismatic leaders. And often the prophetic action of such leaders led to dissension and ultimate division in their own institutes. The work of the Spirit can be accomplished through bitter disagreement and ultimate division of groups which were once united. This was true of the divisions among the Franciscans and the Carmelites. It was true in the United States when the Paulists seceded from the Redemptorists to form a new congregation. On the basis of these historical and theological con-siderations, which are quite familiar to anyone who has even a general acquaintance with the post-conciliar literature, directors of conscience were able to derive a number of principles to handle problems of religious commitment in divided and evolving institutes. These prindples, which worked successfully and still retain a good deal of their validity, can be summed up as fol-lows. (I) Since it is not inconceivable that the interplay of conflicting hopes and fears which divide an institute may be destined by God to lead either to a painful but providentially destined division or to a dearer under-standing of the future form of life to which a united institute can commit itself, the individual religious sub-ject cannot deny in an a priori way that in the same congregation commitment to the institute and corre-spondence to their special grace may reveal itself in dif-ferent subjects through fundamentally different orienta-tions. Whatever may be the consequence which God ultimately intends, these diverse hopes and fears can be a faithful answer to a charismatic call which, for the moment, remains a common one. If they should lead to an ultimate division, the new institutes will be re-lated to each other through their origin in grace. They will be filial or sister institutes. (2) Therefore the individual religious subjects who find themselves in such an evolving situation are still united by the bond of fraternal charity and justice. Each is still called upon to contribute in the measure of his ability to the clarification of the future options which are emerging now. (3) Meanwhile the subject remains under the obedi-ence of the institute through whose constitutions his vocation is specified at the present time. Its rule, its superiors, and his fellow subjects retain the claim on him conceded to them by his vows. Since its mem-bers are being led to their future vocation through their present institute, ways of acting or of withdrawal from common activity which violate the justice and charity he owes them are not permitted to him. The New Situation in Religious LiIe Today, however, the director of conscience is begin-ning to wonder if it is safe for him to handle individual difficulties about religious commitment on the basis of these general principles. In the first place they are based on the theology of the religious life which is associated with the Constitution on the Church and the Decree on the Renewal o] the Religious Li]e for which he could once assume general acceptance among religious. In terms of that theology religious life is justified on the basis of its witness to the sanctity and eschatological hope of the visible Church. In the second place they rested on the assumption that unless there was striking evidence to the contrary each institute was passing through its providential kairos and was being led by God to its providential renewal or division. In the third place they took for granted that, unless clear evidence to the contrary existed, each religious could be assumed to have given a stable commitment to his institute and to his fellow religious, the nature and extent of which was given accurate expression through the constitutions. On the basis of that commitment, a supernatural bond existed among the members of the congregation. They were a family, a society within the Church with all the rights and expectations which membership within such a family entailed. It is becoming increasingly difficult for the religious subject or his director to make these assumptions as confidently as he did in the past; and if they cannot be made, the whole context within which problems dealing with religious commitment must be solved has been changed. There are many reasons for their present difficulty. To begin with, it is no secret that the movement of renewal is not going well. The defection figures are becoming alarming. Many religious, rightly or wrongly, seem to have reached the conclusion that in the movement of reform their institute has missed its kairos. Either it has failed to yield in time to the move-ment of the Spirit or it has yielded too much to the spirit of the world. In any event, these religious have decided that the form of life and work prescribed by their institute is no longer the way in which they can do the most for God. Other religious have withdrawn interiorly and made no secret of their withdrawal. Even though they remain within .the institute, they are alien-ated from it and leave their fellow religious uncertain about the depth, extent, and duration of their com-mitment to it. The longer the present unhappy stage of renewal continues with its increasing number of ÷ ÷ ÷ ~omm~ment VOLUME 29, 1970 ÷ + 4. Gerald A. McCool, S.]. REVIEW FOR RELIGIOUS defections and interior withdrawals, the greater will be the uncertainty of the religious subject concerning the commitment of his fellow subjects and even of his su-periors. And, if he can no longer be certain that their actions are proceeding from commitment to the insti-tute. how should be behave toward them? Should he continue to deal with them in all simplicity as fellow religious? Or should he be prudent and follow the ordinary rules of political morality? Furthermore this disturbing ambiguity concerning his fellow religious' commitment to the institute does not come simply from ignorance of the judgment which they have made, perhaps definitively, about its [actual state. It also comes from uncertainty about the norm which they are using to measure its spiritual health and prospects for the future. Increasing theological di-versity, legitimate enough and even necessary within the larger body of the Church, is beginning to lead to di-versity among the members of the same institute con-cerning the nature and end of the religious life, the virtues which should characterize religious, the hope to which they witness, and the extent and duration of the commitment which they make to the community and consequently to each other through the three vows. That such diversity exists today among the mem-bers of religious groups is clear enough to anyone who has been engaged in the work of religious renewal. Often it lies beneath the surface, dividing religious who are not yet fully conscious of the depth and extent of their division. It shows itself, however, in retreats, in discussions, and in reflections about the formation of religious when different conclusions flow from dif-fering presuppositions which should be analyzed and clarified. Consequently, for many a religious subject his in-stitute has become a very unstable community. He has the uneasy feeling that its constitutions in their present form, even after their revision, and the style of life and work which its superiors prescribe or permit, through uncertainty, expediency, or a genuine desire to "paper over differences" for the sake of peace, no longer ac-curately express the nature, extent, and duration of the commitment which many of his fellow religious are making in reality to his institute in its actual, concrete form. Yet the commitment of his fellow religious creates the bond which makes the institute a living reality. Its duration makes the community a stable family; the depth, extent, and primacy which it occupies in a religious' life determines the depth and breadth of his association with his community and the priority which that association holds among the other commitments, professional and social, in his life. A notable change in the commitment of a significant number of individ-ual religious cannot fail to modify the nature of their institute. Thus, after a certain limit, ambiguity about the object, depth, and duration of its subjects' present commitment places the real nature of their institute in doubt. This doubt in turn creates a second doubt in the mind of the individual subject about his own obli-gation to the organization as it presently exists in the real order, and this doubt cannot fail to afl~ect his own commitment. Obviously this is an escalating process which, ultimately, can lead to a major change in an institute or even to its destruction. This agonizing doubt about the real nature of his institute today as a result of the change in the commit-ment of his fellow religious is the new problem of commitment which is troubling the peace and under-mining the vocation of many religious who weathered the storms of the earlier periods of renewal quite success-fully. This time, however, neither he nor his director can solve the problem by themselves with the resources which they now possess. The nub of the problem is a doubt which the religious cannot resolve himself. Since he cannot read hearts, he must be able to as-sume with reasonable probability that the vows as they are specified in his institute accurately express a genuine and stable union of minds and wills among its subjects. If he cannot make that assumption, he does not know what it is to which he has pledged him-self through his commitment to his community. Neither does he know what communal support, natural and supernatural, he may expect in return. Need to Eliminate Ambiguity To eliminate this ambiguity, or at least to reduce it to the proportions which are compatible with the existence of a viable religious community, existing in-stitutes, especially the larger ones, will have to confront more clearly, and perhaps more courageously than they have done so far, its two major sources: the uncertain relation between their constitutions and the genuine commitment of their subjects and the unanalyzed re-lation between their constitutions and the theology of the religious life on which they rest. Some institutes will be asked to examine more honestly their present state. Does their religious life as it is actually lived conform to the ideal which their institute proclaims? Prolonged compromise and delay of genuine renewal, even for apostolic and economic reasons, inevitably lead to ambiguity concerning the real commitment re-quired of a subject in the institute and can easily lead 4- 4- 4" Commitment VOLUME 29, 1970 29 4. 4. 4. Gerald A. McCool, S.]. REVIEW FOR RELIGIOUS today to discouraged alienation among the young and generous. Other communities are being asked to ex-amine more carefully whether they are called to lead a contemplative or active-apostolic life. Although they are different vocations, both are viable. Is it not possible that in some institutes a division into separate groups following each of these vocations might be a healthy, and perhaps a necessary thing?9 Theological Pluralism and the Constitutions Because of the increasing theological diversity which is already affecting the Church of the present and which will mark the Church of the future even more pro-foundly, it will be necessary for each institute to clarify the theological suppositions which justify its basic choice of life and work. The development of philosophy and theology within the Church, the ihfluence of process philosophy and theology upon Catholic understanding of ecclesiastical structures and the formulation of doctrine, the impact of a newer understanding of the relation of grace and nature, of eschatology and earthly values upon Catholic understanding of the spiritual life have had their effect on religious' attitudes toward prayer, penance, action, contemplation, and service of the Church. That there is a diversity on many of these topics and that such diversity will continue is a fact that we must accept. That there will be and should be a much greater range of free opinions in the Church of the future is a position which most theologians accept today. And if such diversity means, as it seems it does, diverse understandings of the nature and value of re-ligious life, this is a fact which we must accept and whose implications we must analyze. When diverse theological opinions become free in the Church the right to live one's life in the light of them must be respected. If they are solid enough to base the commitment of a total life, the legitimacy of a religious institute based on them can hardly be denied. If, on the other hand, the solidity of opposed theological opinions remains strong enough to ground the commitment of a total Christian life, the legiti-macy of a religious institute grounded on them cannot be questioned either. Thus we may find in all likeli-hood that there will be in the Catholic Church re-ligious living accordingly to theologically diverse under-standings of the religious life. What would not make sense, however, is that they should be endeavoring to do so in the same institute. For it is difficult to under-o For a provocative discussion of this point, see Felix Cardegna, "Future Forms of Religious Life," Catholic Mind, v. 66, (1968), pp. 9-13. stand how constitutions embodying one fundamental conception of the religious life could thematize a com-mitment to an opposed one. Such constitutions would be simply a juridical form concealing basic differences. They could not be the vital expression of communal witness and spiritual unity. Consequently religious congregations, especially the larger ones which have the resources to do so, must examine very soon the theological presuppositions which lie at the basis of their constitutions. Do their con-stitutions express a conception of the religious life which is still viable and to which they wish to give the witness of their lives? I[ not, then they must change the constitutions, even though they express the dearest thought of the holy founder. If so, then they must spell out their fundamental theological position.s, even though there may be other opposed positions which are now free within the Church. If this is done, the individual subject will have a chance to see what it is to which the institute commits itself and to judge whether or not he wishes to make the same commitment. Retreat directors will have a better chance to help individual religious in their endeavor to find the will of God and novice masters will be in a better position to give solid answers to the reasonable questions of the young. This will not be an easy task. It will take openness, skill, and the employment of the best theological talent which a congregation has at its disposal. Its urgency, however, is becoming more apparent every day and we may anticipate that before long the general chapters and congregations of the larger congregations will be obliged to address themselves to it. 4. 4. 4. VOLUME 29, 1970 SISTER M. TERESANTA RYS, C.S.F.N Recreation, and Relaxation in Religious Life ÷ ÷ Sister Teresanta writes from Marian Heights; 1428 Mon-roe Turnpike; Mon-roe, Connecticut 06468. REVIEW FOR RELIGIOUS The Psalmist says: "Have leisure and know that I am God" (Ps 46:10). Recreation and relaxation presuppose leisure time. The term leisure will be used repeatedly in this paper and hence must be defined. The concept of leisure cannot be expressed in simple synonymous terms. To do so would be to risk misinterpretation. The explanation of the con-cept will form the introduction to this paper. Leisure, it must be clearly understood, is a mental and spiritual attitude--it is not simply the result of external fac-tors, it is not the inevitable result of spare time, a holiday, a weekend, or a vacation. It is, in the first place, an attitude of the mind, a condition of the soul, and as such is utterly contrary to the ideal of "worker" in each and every one of the three as-pects under which it was analysed: work as activity, as toil, as a social function. Leisure is a form of silence, of that silence which is a pre-requisite to the apprehension of reality: only the silent hear, and those who do not remain silent do not hear.leisure is a receptive attitude of mind, a contemplative attitude, and it is not only the occasion but also the capacity for steeping one-sell in the whole of creation. - Leisure is not the attitude o[ mind o[ those who actively intervene, but o[ those who are open to everything? From the outset it can be seen that leisure is meant to lead us to God. This is not to imply that time, activities, and negative aspects as off-duty time and non-work activi-ties are not related to leisure.2 But these are not of its essence. Regarding the elements of time and activity, ". 1Josef Pieper, Leisure the Basis ol C, ulture, trans, by Alexander Dru (New York: New American Library, 1963), pp. 40-1. a See Roll B. Meyersohn, "Americans Off Duty," in Free Time: Challenge o] Later Maturity, ed. Wilma Donahue and others (Ann Arbor: University of Michigan, 1958), pp. 45-6. leisure is unobligated time which can be spent in any way one wishes. It is supposed to be refreshing, diverting, and enriching, and what set of activities provides for such qualities is to be a matter of personal taste." s Philosophers, spiritual writers, and psychologists throughout the ages have acknowledged the predomi-nance of the divine motive in leisure, but at the same time they have emphasized the physical benefits as well. Plato, for instance, says: But the Gods, taking pity on mankind, born to work, laid down the succession of recurring feasts to restore them from their fatigue, and gave them the Muses, and Apollo their leader, and Dionysus, as companions in their feasts, so that nourish-ing themselves in festive companionship with the Gods, they should again stand upright an~erect.' One author paraphrased Thomas Aquinas' position on leisure by stating that the man who reasons and contem-plates "must occasionally relax the tension of reason by resting the soul. This rest of the soul is a form of pleasure.''5 Currently, Father Kevin O'Rourke, O.P., notes that man is a composite being--body, soul, mind, emotions. These work as a unity. Just as a body has need of refreshment, the emotions and mind need it, too. This refreshment they get from recreation.6 Because the world in which we live places so much value on work and activity, many persons, including religious, determine the worth of an individual by how much and how well she produces. Whatever is done must have a utilitarian purpose or it is worthless. The individual be-comes a functionary. This, in spite of the fact expressed by Alexander Reid Martin: So the poets and philosophers for thousands of years have agreed upon the supreme importance of leisure. But modern man apparently cannot avail himself of this blessing. With more leisure time available, there is a lessening capacity to en-joy it and to use it creatively and constructively. Modern man finds that he cannot relax to order.7 As religious who are pressed for time, zealous to do all we can to further God's glory through our various apostolates, we must beware of the fallacy of overwork. Throughout the Christian centuries we have become imbued with the idea that work is noble and good, and that it is through work that we will help achieve our sal-vation. Many of us have, as stated, accepted the fallacy of 8 Ibid., p. 48. ' Plato as cited by Pieper, Leisure, p. 19. ~ e Father Emmanuel, O.C.D., "The Need of Relaxation," Spiritual LiIe, v. 7 (1961), p. 222. ~ See Kevin O'Rourke, O.P., "Recreation in the Religious Life," Acta Records (Chicago: Acta Foundation, 1964). 7Alexander R. Martin, "The Fear of Relaxation and Leisure," American Journal o] Psychoanalysis, v. I1 (1951), p. 45. 4" VOLUME 29, 1970 + + 4. Siste~ Teresanta REVIEW FOR RELIGIOUS the worth of an individual based on her ability to work. We have allowed ourselves to believe that unless we are occupied, we are wasting our time, we are allowing our-selves to be idle, and idleness is a breeding ground for the devil's wiles. Even our recreations have taken on a functionary air--the knitting to be done, the stockings to be darned, the papers to be corrected--all, so that we wouldn't waste timel Sixty years ago, Bishop John L. Spalding noted: We are too busy, we do too much. And the temper our rest-less activity creates makes us incapable of leisure, which is the end of work. The man is worth, not what his work is worth, but what his leisure is worth. By his work he gains a livelihood, but his leisure is given him that he may learn how to live, that he may acquire a taste for the best things, may acquaint himself with what is truest and most beautiful in literature and art, in science and religion, may find himself, not chiefly in the nar-row circles of his private interests, but in the wide world of noble thought and generous emotion? (emphasis added) There are some people who feel that leisure must be justified, for example, we relax or take recreation in order to work more efficiently or in order to restore our strength and energy. This is to revert to pragmatism. Joseph Pieper, a philosopher of our day, notes that how-ever much a person may restore health and energy through leisure, this is not primary, because leisure, like contem-plation, is of a higher order than the active life, and this order cannot be reversed. No one who looks to leisure simply to restore physical, mental, or spiritual powers, will ever enjoy the real fruits of it. He states: The point and justification of leisure are not that the func-tionary should function faultlessly and without a breakdown, but that the functionary should continue to be a man --and that means that-he should not be absorbed in the clear-cut milieu of his strictly limited function; the point is also that he should retain the faculty of grasping the world as a whole and realizing his full potentialities as an entity meant to reach wholeness? The philosopher elaborates this point and states that celebration is the soul of leisure and that since it is so, the justification and possibility of leisure is the same as that of celebration of a festival--and that basis is divine worship.1° The history of religions concurs in this judge-ment: whether in the days of Greece and Rome or in the Christian era, the "day of rest" was a day reserved for divine worship. This time was withdrawn from any specif-ically utilitarian ends: Separated from the sphere of divine worship, the cult o| the s Bishop John L. Spalding, "Work and Leisure," Spiritual Lile, v. 10 (1964), p. 78. ~ Pieper, Leisure, p. 44. lo See ibid., p. 56. divine, and from the power it radiates, leisure is as impossible as the celebration of a feast. Cut off from the worship of the divine, leisure becomes laziness and work inhuman. The vacancy left by absence of worship is filled by mere kill-ing of time and by boredom, which is related to inability to enjoy leisure; for one can only be bored if the spiritual power to be leisurely has been lost.~ Fear of Relaxation Before proceeding to the practical application of the above stated principles, it may be well to examine more specifically why religious tend to have what amounts to a fear of relaxation and recreation, why they tend to be so utilitarian in their outlooks. Many pre-Vatican II constitutions, in the chapters deal-ing with recreation, did stress the importance of partici-pation. Many encouraged religious to occupy themselves with handiwork, which supposedly gave them a sense of satisfaction in contributing to the common good even dur-ing hours of recreation (as though their conversations, their interest in fellow religious were not a form of contributing to the common good). One may ask how a person could give undivided attention to another when she was busy darning or embroidering? Father Kevin O'Rourke notes that individual religious must contrib-ute to community recreation--it is a time of giving our-selves to others and hence an obligation in charity,x2 Although the Vatican Council did not say a great deal about the recreation of religious as such, it did note in the Decree on the Ministry and Life o[ Priests that they should "readily and joyfully gather together for recreation." 13 And Pope Paul, in Ecctesiae sanctae, ex-plaining Per[ectae caritatis, notes that with regard to the order of the day: "Religious. should also have some periods to themselves and be able to enjoy suitable recrea-tion." 14 Nevertheless, it must be admitted that our novitiate training, the customs of communities, and the consti-tutions have taken their toll regarding attitudes toward recreation and relaxation. Because of these influences, many religious experience guilt feelings regarding the use of leisure: When we are not busy, we feel guilty. We are torn between hours spent efficiently organizing our lives and the minutes we set aside to waste. For many regard recreation as a waste of time ÷ and have devised ways of relaxing while washing the car or en- + 4. u Ibid., p. 59. ~ O'Rourke, "Recreation." ~ Walter M. Abbott, S.J., ed., The Documents o! Fatican H (New York: Guild Press, 1966), p. 551. "Paul VI, ~tpostolic Letter Ecclesiae Sanctae (Boston: Daughters of St. Paul, 1966), p. 34. Leisure VOLUME 2% 1~70 35 ÷ ÷ ÷ Sister Teresanta REVIEW FOR RELIGIOUS gaging in strenuous exercise. Indeed we are still men who lead lives of quiet desperation. Perhaps I should feel guilty not because I have done too little but because I have tried to do too much. Unlike the poet, I have been so busy that I have lost my playful sense of wonder. I have forgotten to accept myself as I am and have been driven to exhaustion by futile strivings to be someone else. That is why I cannotpray, forprayer involves, a turning of my whole being toward the Lord~(emphas|s added). Some people can rest and relax on holidays and during rest periods set aside for this purpose, only when they are told to do so. They cannot permit themselves to stop, bu~ rely 'on outside authority--they are victims of a com-pulsive, authoritative regime, which can be either inner or outer or both. "In any case, a system of bargaining develops. Work and play become part of a reward and punishment philosophy. Rest is something that has to be earned. All of this smacks of a philosophy dominated by a God of vengeance Of the Old Testament and not of the God of mercy of the New Testament." 10 Some individuals relax only when they have some physical illness, because then they feel justified. The problem of retirement is closely allied to this. Some persons refuse to give up, because they feel they are letting the community down. When they are all but forced to retire, there may follow a rapid disintegration of the whole personality--organic, emotional, intellectual, and moral, because the person's phil6sophy of life prohibited true, healthy relaxation and the creative use of leisure time.17 To return to generalities, there always exists the dan-ger of allowing the sister's work to dominate her life; this isespecially true when she likes the work she is engaged in. Everything is controlled by the task to be performed--even when she recreates, she does so in order to function more effectively, and recreation otherwise becomes meaningless (as does prayer, incidentally). Be-fore long, her specialty pervades every aspect of her life, and she becomes enslaved to one view. Such a sister must take care to place work in its prdper perspective in the totality of her religious life. Work may lead us to God, but it may also distract us from Him. To maintain this proper perspective, prayer and meditation are essential,is Those who tend to be busybodies would also do well to recall a study made by E. D. Hutchinson on the bio-graphical data of many creative minds--poets, authors, composers, and so forth. He found . that the experience of sudden creative insight never oc- ~Envoy, v. 5 (1968), pp. 114-5. Martin, Fear of Relaxation, pp. 43-4. See ibid., p. 44. Envoy, v. 5 (1968), pp. 116-7. curred during the peak of mental effort, but always during a period of relaxation . in general, Hutchinson f,o, und that following a long period of what he calls "obsessional preoccu-pation with a problem, during which nothing was accomplished and there was considerable frustration, the creative thinker relinquished the problem completely. After he had relinquished this compulsive preoccupation for a period of weeks or months, the whole answer would come to him out of the blue. Hutch-inson calls this period of relaxation the period of renunciation of the problem.~ Scripture supports this contention: "The wisdom of the scribe cometh by his time of leisure; and he that is less in action, shall receive wisdom" (Sir 38:25). The pejorative significance of the inability to be leisurely and to relax is also impressed on the person's inability to rest, even in sleep. Some people feel they always have full command of their senses, which causes tension. When sleep is related to this compulsive feeling of having to be alert, it surely cannot be a means of re-laxation. It may also be pointed out that the fear of relaxation is typical of people who are unwilling to depend on others for anything--their independence becomes compulsive, and it is sometimes paraded as the virtue of self-reliance or .individuality. Such compulsive independence is indi-cative of self-distrust, actually, and of the inability to truly relax because of the imminence of intense emo-tional conflicts,a0 Those who feel that they must always be busy in some "useful" activity are the ones who subscribe to the idea expressed in the saying: "Satan finds mischief for idle hands to do." The idea of keeping busy to keep out of trouble expresses it similarly. This attitude shows itself in the person's inability to play and to ~,ork in a leisurely way. Again, those who are dependent upon a fixed routine or schedule indicate the presence of internal conflicts. The routine is self-imposed and they either comply or defy it, but they are not free. Hence, they. are unable to truly relax and use leisure time creatively. To them, leisure is always freedom [torn something, not freedom [or something.21 Such persons put themselves into straigh~ jackets and do not want to be free, to act on their own, because in doing so, they set inner conflicts into motion. Leisureliness in Work Binding ourselves to work is binding ourselves to a utilitarian process in which our needs are satisfied. Our whole lives are consumed by this process. We must ask ~Martin, Fear o[ Relaxation, p. 44. ~See ibid., p. 46. ~See ibid., p. 48. 4. + 4. Leisure VOLUME 29, 1970 + 4. 4. Sister Teresanta REVIEW FOR RELIGIOUS ~8 and answer the question: What causes a person to be so bound, and how can she free herself? Joseph Pieper an-swers: . to be tied to the process of work may be ultimately due to inner impoverishment of the individual: in this context everyone whose life is completely filled by his work (in the special sense of the word work) is a proletarian because his life has shrunk inwardly, and contracted, with the result that he can no longer act significantly outside his work and perhaps can no longer conceive of such a thing~ (emphasis added). And now, what can be done about the problem? Much, of course, depends upon the willingness of the individual to admit to herself that she is so addicted, to whatever de-gree. Without this admission, there can be no cure. Once this is made, the individual must enlarge the range of interests she has. She must learn to make leisureliness a part of her life and not limit herself only to work-related interests. But "the provision for an external opportunity for leisure is not enough; it can only be fruitful if the man himself is capable of leisure, and can, as we say, 'Occupy his leisure' or. 'work his leisure'." ua Of course, it does little good to tell a person, or for a person to tell herself, that she must not have guilt feelings or fear of relaxation. There must take place concrete efforts at relaxation and recreation--the way to develop a sense of leisure is to be leisurely. Initially, the guilt feelings will remain and may, indeed, occasion more guilt and fear. But it is only in repeated efforts and with the encouragement of someone who appreciates the value of recreation ". that I can hopefully come to appreciate the need for worthwhile recreation to sustain the religious values upon which I have grounded my life." ~4 When one is able to recreate well, one is able to pray and work well. A well-balanced, mature personality will be the conse-quence. Finally, "when the individual is able to say and to feel that convention, schedule or routine is his slave, then the compulsive needs to defy, comply, or rebel do not arise, and healthy relaxation and leisure become possible." :5 Prayer and Education Throughout this paper thus far, it has been stated that leisure is a spiritual attitude, that leisure is of a higher sphere than activity, that leisure is justified by divine worship, and that prayer is necessary to maintain a proper balance between work and leisure. It would seem from this that leisure is closely related to our prayer life. Per- Pieper, Leisure, pp. 50-1. Ibid., pp. 54-5. Envoy, v. 5 (1968), pp. 117. Martin, Fear o/Relaxation, p. 48. haps as religious we ought to delve more deeply into this aspect of leisure. "Prayer requires leisure, and it ought to become our leisure." ~0 Again, this presupposes that we know what leisure is. Here especially we should note that neither prayer nor leisure are utilitarian. Both prayer and leisure are those times when we need not try, but simply be hu-man, as perfectly human as possible.27 During these times we can simply be ourselves, and not be striving to be someone else, or to be striving to measure up to some goal. Forcing artificial prayers into our minds is not praying in a leisurely way. We must learn to allow the Holy Spirit to pray in us as He wills. Prayer affords us with the opportunity to get rid of preoccupations. Simply going over the day or some plans, while keeping in mind that these are for the Lord, consti-tutes prayer, and is an excellent means of banishing pre-occupations. Preoccupation with work, recall, leads to compulsive action and an inability to be leisurely; by the same token, it leads to an inability to pray: "Activism and its roots are as much in a lack of leisure as a lack of prayer." ~s Accepting prayer as leisure will help us to relieve our daily tensions; but this can be only if we do not regard leisure and prayer as a duty or as a means of relieving ten-sion. By just praying or recreating, we ease tension. And, of course, this will redound to the benefit of the commu-nity in which we live. Carrying the idea of prayer as leisure a step further, we can see a relationship between a Mass and a commu-nity recreation well celebrated. For in the Mass there is a dialogue between God and His people. There is commu-nication. Now, recreation to be really recreative must involve communication, too: "It is not stretching a point to see community recreation as the extension and fruit of the festive dialogue of the Mass; in itself it has something of the nature of a ritual and might indeed be considered a sacramental for community." .oa So, if we personalize the community recreation, if we "celebrate" it in a leisurely way, we are preparing ourselves for a personalized celebra-tion of Mass. It was noted that the task of education is to help in-dividuals to an awareness and appreciation of what is best in our culture, because in doing so, we are aiding them in acting more perfectly human. Some authors question -~ David B. Burrell, C.S.C., "Prayer as Leisure," Sisters Today, v. 37 (1965-6), p. 410. ~See the re[erences first given in notes 1, 15, 26. = Burrell, "Prayer as Leisure," p. 413. n Aloysius Mehr, O.S.C., "Community Exercises in Religious Life," REvmw for RE~.lcloos, v. 21 (1962), p. 337. ÷ ÷ ÷ Leisure VOLUME 29, 1970 39 Sister Teresanta REVIEW FOR RELIGIOUS whether we should classify any aspect of leisure, recre-ation, or relaxation as "better" or of a higher type. This is not intended. What is meant is simply that, because appreciating such things as art, music, drama, and litera-ture involves the use of our more perfect faculties, they are of a higher class than those involving the use of less perfect faculties. Nor is it intended to imply that either use of leisure time is to automatically be exclusive of the other at all times. Once. again, leisure time should be spent so as to add to one's total personality--but let us not forget that this includes, most importantly, our spiritual and intellectual stature: "Leisure time, profitably employed, should bring every Sister to a consciousness of the reality of God, whether it be through listening to beautiful music, look-ing at an art object, or reading a literary work that ex-plores the depths of the human heart." a0 The type of education that an individual receives will affect her attitudes toward leisure. Consequently, it ought to be our endeavor to give our Sisters a very liberal educa-tion, both formal and informal. Certainly, in today's world, we need specialists in the field of education. But those chosen as such must be careful lest their specialty become their all-consuming interest. And those not chosen to specialize in a given subject, must avoid the error of not being interested in a given field--be it music, art, literature, or whatever--because then they would fail to enrich themselves. Communities must be sure to provide sufficient opportunities for their members to develop their potentialities and interests, lest these be allowed to atrophy. If the sisters have sufficient leisure time and adequate opportunities, more of them should become more original and creative. They will con-seqfently become more perfectly developed as whole persons. The typ~ of education our sisters receive ".must offer them access to the wealth of thinking and specula-tion, to the arts and sciences, that lie at the basis of the best in our culture . The goal of education should not be so much to teach as to offer the opportunity to ex-perience growth of the total personality, including, of course, exercise of the mind and the aesthetic skills." 31 Only then can we justly expect them to make good use of their time, both on the job and off it. And we shall be acting to prevent many problems which inevitably arise =Sister Marian, I.H.M.~ "Leisure Time: A Spiritual Asset or Liability," REVIEW FOE KEL~CIOUS, V. 20 (1961), p. 365. =George Soule, "Free Time--Man's New Resource," in Free Time: Challenge to Later Maturity, pp. 75-6. in later years when persons have not learned how to act leisurely. We must be honest and admit that many sisters look upon leisure, recreation, and relaxation as an escape from.the toils of the day or from the monotonous exist-ence some may have to endure for various reasons. And so, it would seem, they quite naturally turn to the ever increasing viewing of television, listening to "light" music, or reading pseudosophisticated reading material found in some current magazines, all of which require little mental exertion. Education plays an important role in aiding sisters to become selective in the type of activi-ties chosen for use in their leisure. Otherwise, the sister ". will never become the educated, cultured woman her profession as educator on any academic level demands; much less will she furn out to be the mature religious woman who can say without any reservation, 'I live, yet it is not I who live, but Christ who lives in me'." as Some may object, stating that they have not been thus educated or trained. The community may then choose to conduct workshops for this purpose, using their own sisters whose profession has trained them to be knowledge-able in the various fine arts. Sisters themselves could con. verse with these professionals and learn to be selective. Not liking to read, listen to good music, or view art is not really reason enough not to engage in these activities. Sisters must learn that they can acquire a taste for them. Granted, this is not easy; it depends upon the willingness of the individual and her repeated efforts. The cultivation of an interest in the arts is as much her responsibility as the understanding and skill she is required to have in her profession. I[ there is a separation between the cultured professional and the zealous religious, the inevitable resuh is a divided personality.33 Finally: Religious women must be women of discernment. They must come to see and be convinced that compartmentalization of their minds interferes with their raison d'~tre--that of trans-forming themselves into souls owned by Christ and changed into Him. Their recognition of the genuine values inherent in the good use of leisure time, will, in reality, bring them closer and closer day by day to an adherence to the truth, and to the One who is Truth Itself.** Once again, this is not to imply that physical activities ÷ are never to be used, nor that leisure is not ever meant for ÷ simpler types of relaxation. These are needed, too, be-cause they fortify both mind and body by not making difficult demands on either. ILei~re, Sister Marian, "Leisure Time," p. 365. See ibid., pp. 370-1. Ibid. VOLUME 2% 1970 41 REVIEW FOR RELIGIOUS Play Under the general heading of "play" we can develop many ideas. ]?or example, our work may become play-- when we aquire a relaxed attitude toward it as opposed to compulsive preoccupation: "Enjoyment comes from doing the best I can without the anxious feeling that I must do everything or be dubbed a failure. The fact that I reserve time for living the inactivity of recreation gives me the presence and peace of mind I need to respond fully to the moments." 36 The Sacred Scriptures have repeated incidents of play: God created the sea, with all its schools of fish and many ships, "to make sport of it" (Ps 103:25-6); exegetes of the Bible apply the passage from Proverbs 8:27-31 describing an observer of creation to Mary who "was delighted every day, playing before him at all times, playing in the world: and my delights were to be with the children of men"; and, of course, there is the famous incident of David playing and dancing before the ark of the covenant (1 Chr 15:29). Perhaps we should take the example, lest we take our work too seriously and it make us its slave and we become proud and self-sufficient. We must be serious about our work to a point--but, then, we must find enjoyment in it.3n Because play involves successes and failures, it helps a person to adjust to these in the more serious business of li[e. Because it teaches the person to "rub elbows" or socialize, play teaches teamplay: The experience and training received in good play are indis-pensable to the well-adjusted individual . Play is training in ajpplication and concentration, and it is training, in socializa-aon. ;. There is no better means o[ turning interest away from self and such unhealthy things as phantasy and self-centeredness toward the objective world of-things and people than absorption in play . Play. is an indispensable train-ing in the serious work oF lifeY The primitive drive of aggression in an individual adult is satisfied for a part in work and education. But not all excess energy and aggression can thus be diverted. Another outlet is found in play. Besides providing such an outlet, play teaches us to overcome dislikes and hatreds which may otherwise develop to unreasonableness. Unless excess aggresiveness and energy are released in some beneficial manner, it will produce mischief and mental illness.3S The discussion on play quite naturally brir~gs to mind a~Envoy, v. 5 (1968), pp. I13. so Mehr, "Community Exercises," p. 338. S~Arthur Timme, "The Significance of Play and Recreation in Civilized Life," Mental Hygiene, v. 18 (1934), p. 54. ~ See ibid., pp. 54-6. other, more active forms of recreation and relaxation. It should be understood that active leisure applies to all. Some would tend to limit it to chronologically young persons. Perhaps a bit of an explanation would be useful, especially when we recall that Alexander Reid Martin warned that unless a person learns to use leisure properly, she may experience a rapid disintegration of her person-ality once leisure is more or less forced upon her. Actually, it is unfair to label an individual by age, be-cause it deprives her of equality. Thus labeled, a sister is judged, not by her personal qualities or lack or them, but by what is expected of her because of her particular age. George H. Soule notes that no one has yet exactly pin-pointed the essence of aging, either physiologically or psychologically, but that most experts agree that the differences within an age group are far greater than differ-ences between age groups.3~ To be arbitrarily placed in a group often leads to a person's reacting as expected, and this in turn influences the deterioration spoken of, at whatever age level. Generally speaking, however, youth can and does find opportunities for recreation and relaxation. There re-mains the danger of being overzealous and overambitious and of acquiring a sense of responsibility that they must take on added burdens as the congregation's median age rises. Of this, the young must beware--they, too, must develop leisureliness, which will not allow them to be-come preoccupied in any endeavor. The ability to be leisurely and to be able to recreate ourselves should be grasped by middle age, because . by this time most of us have reached a plateau in our jobs or professions. This is not to suggest that, t~or the specially qualified or generally ambitious, there are not further peaks to be climbed. But for the generality of us, I think, we have probably attained the peak of our job or career, and it is time to relax. We can still do our da),'s work, honesdy and competently. But we can also start thinking of our souls. By thinking of our souls I am not speaking purely in a religious sense, though I would not for a moment discount the importance of that. I am thinking rather of a reexamination of ourselves as individuals and of our lives up to this pointwto what extent we have found meaning and to what extent we have failed to find meaning, and then to realize quite soberly that this comparative leisure we have earned may stretch on for us for perhaps another quarter of a century.'° Normally, because an individual has achieved her work goals by middle age, she also derives most satisfactions from it during these years. Thes~ satisfactions she usually shares with the community, and the community should be a~ Soule, "Free Time," p. 62. 4°Clark Tibbits, "Preface," in Free Time: Challenge to Later Maturity, pp. xi-xii. ÷ 4- 4- VOLUME 29, 1970 43 ÷ ÷ ÷ Sister Teresanta REVIEW FOR RELIGIOUS an in~entive for the individual to advance herself even more.41 But once again the sister should beware of be-coming too engrossed in her work and her own personal satisfactions, because this. will narrow her other interests. Then, when she later becomes less efficient and no longer gets such satisfactions, she will have little to go back on: "We are told that people stranded without interest goals, who seem to have no rationale of existence, often become frustrated and lapse into physical or mental illness." 42 This applies to any age group, but since satisfactions are greatest in middle age, perhaps this is the most dangerous age in regard to the fallacy of overwork and underplay. The so-called senior members of the community should not, by any means, be excluded from active leisure-time activities. It is most important that these sisters be kept active and creative, since their physical ability to work is limited, as is their sphere of interests. The community must make special provision for an organized leisure-time program for these members above all. It would be well if they had some professionally trained sisters to accomplish this. More and more colleges are providing courses in recreation leadership, because of the demand in society for such individuals. Surely, it would be to the community's advantage to have such trained personnel. These same sisters could conduct workshops for the local homes and offer suggestions as to how recreation periods could be more relaxing and more beneficial: "Sound rec-reation programs may promote good will, tolerance and understanding, and may improve societal relationships, all of which are significant to the maximum develgpment of personality." 4a Concerning the use of leisure time by all age groups, we find that all activities fall into one or more of the following categories: social and cultural advancement, creative expression, entertainment, recreation, personal development, fostering life, creative maintenance, and classification and ordering.44 These groups of activities bring about certain desired effects: diversion, which counters self-center~dness; expression, which reverses feel-ings of frustration; the struggle ]or survival, useful against regression; creativeness, a method of liberating thwarted instincts; membership, which combats feelings of iso-lation and lonesomeness; participation, to maintain a ,1 Nels Anderson, Work and Leisure (New York: Free Press, 1961), p. 180. '~ Ibid., p. 257. *a Raymond A. Snyder and Alexander Scott, Pro/essional Prepara-tion in Health, Physical Education, and Recreation (New York: McGraw-Hill, 1954), p. 5. ~See Maurice E. Linden, "Preparation for the Leisure of Later Maturity," in Free Time: Challenge to Later Maturity, p. 89. sense of self-esteem; social acceptableness, to help main-tain a good self-image; recognition, which counteracts embitterment; meaningfulness, to aid in establishing the true value of nature and life; contemplation, which con-tributes to effective judgmental functioning; sharing, to aid in improving a person's opinion of herself; and simple enjoyment of living.4~ The achievement of the above mentioned effects, certainly, will contribute to a more perfect personality. All of them result from the proper use of leisure activities. All o£ them can be achieved by any individual who de-sires to do so. But some may ask for more concrete exam-ples of how to acquire these abstract values. There are any number of ways, of course, and each way must be suited to the individual, who must consider her own physical and psychological needs. In selecting recrea-tional activities, the sister should always keep in mind that which will give her the most satisfaction at a given time. The activity in which she can best create, achieve, find beauty, fellowship, and relaxation, is of more lasting value than one which yields only one or two satisfac-tions. 46 Following is a list of activities which might be engaged in by sisters. The list is only suggestive, and not all-inclu-sive. It is offered merely to aid sisters in selecting activi-ties to make their leisure time more profitable. Active games and sports: Dodge bail, relays, softball, basketball, bowling, volleyball, rope jumping, bicycle riding, swimming, ice skating, and calisthenics. Social activities: Card games, barbecues, parties for special occasions, puzzles, dancing, and various table games (scrabble, parchesi, monopoly). Music: A cappella choirs, action songs, community singing, instrument playing, composing music, listening groups, music appreciation courses, music study groups, and music instruction. Arts and crafts: Drawing, carving of various kinds (soap, wood, and so forth), needlework, painting, paper craft, and sewing. Drama: Theatre attendance, charades, choral speech, creative dramatization, and song impersonations. Nature and outing activities: Excursions or trips to art museums and to places of religious or historic interest; flower arrangement; gardening; and nature study, col-lection, and identification. Literary, languages, and related activities: Creative writing, lectures, reading, mental games, radio and tele- ~ Ibid., pp. 89-92. ~See George D. Butler, Introduction to Community Recreation, 4th ed. (New York: McGraw-Hill, 1967), p. 240. This book is highly recommended to anyone interested in recreation leadership. Leisure VOLUME 2% 1970 45 ÷ ÷ ÷ vision programs° and study groups in literature or lan-guage. Seroice activities: Directing glee club, orchestra, dra-matic groups, assistance in organizing holiday celebra-tions, and assistance in public relations programs. The preceding list should at least indicate the wide diversity of activities which bring satisfaction and re-laxation to various individuals.4; If there is a recreation leader, she should be sure to consider differences in age, interest, skills, place available, time, size of the group, and the funds necessary and available.4s Having a recrea-tion leader, whether on a local, regional, or provincial level, would surely enhance the recreation program. It would be more organized and more e~cient and con-sequently more beneficial to those involved. Special mention must be made of vacations as a form of leisure. Recently, communities have increased the length of vacation periods and have relaxed regulations governing the way vacations are to be spent. Actually, nothing in canon law regarding religious specifies that a religious must have a vacation, but it seems that some kind of vacation is a normal requisite for an individual. It is doubtful that visits to one's family and relatives should be counted as a vacation, because these are often marked by strenuous activity and loss of sleep, so they are not physically relaxing. Even if they provide relax-ation, they can hardly be considered a religious vacation: "A vacation for religious should serve the purpose of intensifying the community spirit.'° 49 A vacation should be taken in a place away from the regular religious houses, where sisters could get together to rest, play games, and get to know one another: "In relaxation and recreation the religious see one another in a new light, and often discover remarkably fine qual-ities that they never knew existed. In my opinion there is nothing like a good community vacation for fostering a good community spirit." 50 It is recognized by superiors and sisters that all of this is true and good, but obstacles, especially financial ones, will always remain. Nonethe-less, everything possible should be done to carry out a vacation program. Regarding the idea of individual religious saving gifts or offerings to pay for the vacation, it would seem con-trary to present canon law which states that gifts received by an individual become the property of the institute. Even if the religious asks permission, the asking of per- Sister Teresanta REVIEW FOR RELIGIOUS 46 See ibid., pp. 253-8. See ibid., pp. 264-72. Questions on Religious LiIe (St. Marys, Kansas: R~wEw FOR R~.mious, 1964), p. '112. Ibid., p. 113. missions usually pertains to what the religious needs, not what she desires. It the community permits sisters to make trips and visit their families, the community should pay the expenses. The community ought not insist upon or condone a policy of those who get the money, get the trips:51 Common life also requires that, generally spe.aking, equal opportunities be given to members of a commumty. Hence a superior could allow the members of his community to make a pious pilgrimage provided that he supplied the necessary ex-pense money for such members of his community as do not have relatives or friends who are willing to pay for them.~ However, as witnesses of the poverty of Christ, religious themselves should not desire unduly long and expensive vacations, for poor persons are unable to take such vacations. For Senior Sisters The final part of this paper will be devoted to the area of leisure, recreation, and relaxation for senior sisters. Of course, what has already been stated applies to all sisters, seniors included. But it cannot be denied that these sisters need and deserve special treatment; hence, aspects of leisure which pertain specifically to them will be treated separately. The senior sister as a member of society has, like most others, leaned on her role as worker. All other roles-- friend, citizen, adviser--revolved around her worker role in life. When she retires, she must learn to use her time and place her values differently, because new relation-ships to persons and things develop. "If mental and physical deterioration are to be avoided, new interests and new goals must be found, or old interests and aspira-tions rediscovered . The recreation program offers a fruitful means of satisfying activity for them." 53 As with everyone else, however, the primary responsi-bility for appropriate use of leisure rests with the sister herself. There are some recommendations that will help her to benefit from her new-found role. As suggested by Dr. Maurice E. Linden, these are: (I) Continue to develop your resources. Contrary to popu-lar opinion, the human m~nd continues to develop its capacity well into the seventh and eighth decades. (2) Increase your social effectiveness. Because older people have fewer human drives to contend with, they can channel their energy, thus becoming more socially effective. (3) Enjoy your wisdom. It can be a great source of gratifica-tion now, formerly denied because of inexperience. ¯ t See ibid., pp. 64-5. ~ Ibid., p. 63. ~Arthur Williams, Recreation in the Senior Years (New York: National Recreation Association Press, 1962), p. 18. VOLUME 2% 1970 + ÷ ÷ Siste~ Te~esanta REVIEW FOR RELIGIOUS 48 (4) Advance the tenets of human progress. The experience of the older mind gives it the capacity to diStinguish the good from the bad, thus enabling the community to preserve values built up over a period of time. (5) Externalize your interest. As a result of many successes in life, the older person should have the ability to be less selb centered an.d more interested in other people. (6) Place your value in quality. Again as a result of experi-ence, the older mind is capable of seeing the intrinsic value in both persons and things, and those formerly considered insig-nificant now are appreciated. (7) Don't be a spendthrift of time. Maturity enables a per-son to appreciate the value of time and aids her in spending it profitably. (8) Make your human relationships durable, It is a quality of a mature person to be unswerving in devotion to persons and to principles. (9) Don't capitalize on dependency. It is a responsibility of the young to care for the old; but well-adjusted older persons prefer to be as independent as they are capable.of being. (10) Exercise judicious independence. It is unwise to with-draw from the currents of daily life and thus deny the young people the benefit of accumulated experience and knowledge ~" These are just some suggestions that senior sisters may find helpful. It would seem that they are striving to ad-just to their situation. The communities must do all that is possible to aid these sisters, through the establishment of an effective program for the use of leisure. As men-tioned, more than in other groups, there is a definite need for trained personnel for this program. There is a need for a varied program, suited to the individual sister: "Diversity is the keynote of the per-manently successful program." 55 The program should be so planned as to include every sister. And every sister should be encouraged to participate, guarding against the tendency to just sit and watch. But her participation must be voluntary. Only in this way will her real abilities shine forth, and only in this way will she give vent to self-expression. Above all, if the program for the aging sisters is to be successful, it should be designed to improve community living. Those charged with developing the program must have confidence in the senior sisters and must be cognizant that ". older people can learn new skills, but., they learn more slowly and need to engage in recreational activities at their own pace." 56 Dr. Carol Lucas con-ducted a pilot program of study at Columbia University and authored a book in which a recreation program for ~ Linden, "Prep

Issue 66.3 of the Review for Religious, 2007. ; Spiritual Legacy Challenges The Feminine Apostolic Direction QUARTERLY 66.3 2007 Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-633-4610 ¯ Fax: 314-633-4611 E-Mail: review@slu.edu ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ Pontifical College Josephinum 7625 North High Street ¯ Columbus, Ohio 43235 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2007 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribution, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~gournalof Catholic Spiri~uali[y eview for religious Editor Associate Editor Canonical Counsel Scripture Scope Editorial Staff Webmaster Advisory Board David L. Fleming SJ Philip C. Fischer SJ Elizabeth McDonough OP Eugene Hensell OSB Mary Ann Foppe Tracy Gramm Judy Sharp Clare Boehmer ASC Martin Erspamer OSB Kathleen Hughes RSCJ Louis and Angela Menard Bishop Terry Steib SVD Miriam D. Ukeritis csJ QUARTERLY 66.3 2007 contents prisms 228 Prisms legacy spiritual 230 Christian Mindfulness Ernest E. L~lrkin OCarm shares an understanding of Christian m~ndNlness that integrates this spiritual practice with recollection, the practice of the presence of God, and the sacrament of the present moment. This article is published in a slightly different edited form as chapter eight in Larkin's posthumously published book, Come'i~. plative Prayer.for Tod~y: Christian Meditations, Medio Media, 2007. challenges 248 Clericalism ,and the Religious Life Edward L. Krasevac oP discusses how various entidements that are mar,ks of "clericalism" manifest theinselves in seven different styles of living out the ministerial among male religious who are priests, priesthood Questionfs ,o' rR e felc t i o n is/Dcussion 265 Conversati],'ons on Eucharist Patrick Scan~ Moffett CFC suggests some ways of reviewing the role of ~e daily Eucharist in our lives as we face possible days when there is no Eucharistic celebration accessible. Prayer Review for Religious 276 283 the feminine ~ Mary and the Magnificat Damian C. Ilodigwe proposes that Mary's life challenges us to take seriously the responsibilities that accompany the privilege of being a Christian. Margaret, the Woman of Becchi Leo Hereto SDB relates the story of Margaret Bosco, the mother of John Bosco, and her influence on the beginnings of the Salesian mission. 288 apostolic direction Discernment in Common as Cooperative Inquiry David Coghlan SJ introduces cooperative inquiry as a form of action research that is compatible with the kind of faith activity that discernment is and accords with how discernment in common may be conducted. 302 Early Jesuit Strategies John P. Mossi SJ points out that early Jesuit strategies found in the Spiritual Exercises and Jesuit directives regarding discretion and empathic listening can be helpful in fostering reform and unity today. Questions for Reflection/Discussi0n 316 32O departments Scriptur,e Scope: The Great Journey in Luke's Gospel Canonical Counsel: Sharing Information in Confidential Matters 326 Book Renews 227 66.3 2007 prisms 228 P. rayer is a subject that merits consistent attention by writers in every age. In our own time it probably would take quite a long bibliography to list the titles of books written on prayer in any one year. In this issue of our journal, we feature the last article on prayer written by Father Ernest Larldn OCarm shortly before he died (1922- 2006). The article itself has been published as the eighth and final chapter of his book pub-lished posthumously, Contemplative Prayer for Today: Christian Meditation, Medio Media, 2007. Father Larkin's interest in prayer and his shar-ing of insights and personal experience mark his apostolic ministry of teaching, writing, and con-ducting retreats. Larkin served on our advisory board from 2001 to 2005 when because of health reasons he excused himself a year early from finishing his term. As editor I was especially delighted that he had agreed to serve on the advisory board. Surely he brought the gifts of his Carmelite her-itage, his teaching acumen, and his rich pasto-ral experience. But for me Father Ernest Larkin brought much more. He had been my mentor, along with Father Kieran Kavanaugh OCD, and my dissertation director during my doctorate Review for Religious studies at Catholic University of America. Both of these men initiated this Jesuit into the world of spirituality and mysticism, especially viewed from a Carmelite perspec-tive. I am forever grateful. Because of the intensity of dissertation supervision, Ernie Larkin and I spent a good deal of time together. He was always gracious, he was evidendy holy, and he could be gendy demanding--a most wonderful set of qualities to get a doctorate student to finish his dissertation on time. One example. After reading and research for one semester, I met with Ernie Larkin, who announced that he wanted a first chapter written now in two weeks' time. Weakly I protested that I still had more reading to do. He smiled and said I could read and I could also write. Ever thereafter I was kept to a regular schedule, and I finished within the semester. We always remained friends, though seldom interacting until he accepted my invitation to be a board member. Why would Ernie want to be remembered especially for his interest in and contribution to our lives of prayer? He would simply say that our most important relationship is with God. If a relationship is to develop and deepen, it demands time spent together. Conversation is most important as a way of sharing, but sharing takes many forms, often just being together in rest and in activity. We are talking about prayer, sometimes with words, at other times with still presence. Prayer, our relationship with God, was the center of Ernest Larkin's life. As he often said, "pray and God will ¯come." That is what he shared with us, even in his final book. May he be enjoying his eternal presence with God, the God of his life. ¯David L. Fleming SJ [229 66.3 2007 ERNEST E. LARKIN Christian Mindfulness spiritual legacy 230] Several classic disciplines in traditional Christian spirituality cultivate attentiveness and awareness of God and divine things. They are recollection, the practice of the presence of God, and the sac-rament of the present moment, all venerable exer-cises in the Christian life. Recollection, a concept and practice dear to St. Teresa of Avila, means in her words that "the soul collects its faculties together and enters within itself to be with its God.''1 She goes on to say that the soul is "cen-tered there within itself." Recollection allows one to meet God in the depths of one's being. The practice of the presence of God is cultivating alertness to one of the many ways God is pres-ent and relating to that presence by brief acts of recognition and prayer. The sacrament of the present moment sees each activity in life as an opportunity to meet God. Mindfulness is similar Ernest E. Larkin OCarm wrote on aspiratory prayer for us a year ago. He died shortly after writing the present article. Revieva for Religious to these three practices, but with its own emphasis. As a Christian practice it is a newcomer on the block. Its name and its particular approach come from the East, particularly from Buddhism. Christian mindfulness adds to God's presence special attention to the concrete and finite aspects of each action. The present article examines Christian mindfulness for the light it throws both on Christian Meditation itself and on conduct between the times of formal meditation. Mindfulness is precisely what we endeavor to do in the practice of Christian Meditation, in which saying the mantra is the prayer. In the rest of the day, we~ cultivate mindfulness to make it a prominent feature of our ongo-ing consciousness. The older practices highlight awareness of God's pres-ence and will be a diredt line of communication between the person and God. Here lies a possible limitation, which might be called abstractness. It is too easy for the remembrance of God's presence, especially on the run, to be a mere nod of the mind to a theological truth with minimal resonance in one's being. Mindfulness offers the missing piece, namely, a real presence to what one is doing at a given moment. Mindfulness emphasizes the presence of our total selves in the moment. Actually true recollection demands this too, but the full presence is too easily forgotten. Mindfulness will not let us forget this aspect. So the two disciplines, recollection and mindfulness, together and separately, emphasize full commitment of one's whole being to the moment at hand. They demand the aware-ness of one's self, the actidn, and the God who is there. The shorthand for true recollection and Christian mind-fulness is presence to the moment, a phrase we hope to elucidate in this paper. Presence to the moment is concentrated or focused attention; it means being "all there." Often we are only 66.3 2007 Larkin ¯ Christian Mindfulness Presence to the moment is concentrated or focused attention; it means being "all there." half there, present in body but miles away in thought. John of the Cross alludes to a well-known scholastic adage when he writes that "the soul lives where she loves more than in the body she animates.''2 The schoolboy is already out on the playing field as he impatiendy looks at the clock and waits for it to strike the end of the school day. In mindfulness we are present in love to what we are actually doing. We are present contemplatively, that is, with our whole person-- body, soul, and spirit--and not just with our mind or half-hearted will. We do not act absentmindedly or on automatic pilot. True presence is steady, nondiscursive attention, which at the same time is relaxed and self-possessed. St. Th4r~se of Lisieux is a perfect example of mind-fulness. According to Ida Friederike Gtrres, she "accom-plished the apparently impossible feat of being, every moment, in a state of sharply focused, intensely controlled alertness, and at the same time completely spontaneous in all that she did.''3 Monica Furlong says that Th4r~se gave up fantasies and impossible dreams in favor of living in the present and making her little acts of love and acceptance. "Her 'Little Way,'" she writes, "was, in some curious way, the reversal of everything she had been taught, the inflated form~of Christianity with its dreams of sanctity and mar-tyrdom. Now she saw that all you were asked to do was follow the will of God, whatever it might be, and to give yourself unreservedly to that life and to no other.''4 Thgr~se, according to her novice mistress, was "mys-tic, comic, everything . She could make you weep with Revi~ for tCetigious devotion and just as easily split your sides with laughter during recreation.''5 That is full presence to each chang-ing moment of the day. Hans Urs von Balthasar concurs with these words about Th~r~se: At each moment, her sole concern is to carry out the will of God as it was revealed to her second to second. ¯. Th~r~se never tries to dominate the course of events. In a very womanly fashion, she simply tries to receive everything, and to receive it lovingly. For her, every moment comes so fresh and immediately from the hand of God . [Th~r~se writes:] "I just keep concentrating on the present moment. I forget the past and preserve myself from worries about the future."6 There are also plenty of examples of the opposite of mindfulness. Here is one example from Tilden Edwards from the comic strip Calvin and Hobbes.7 Calvin does not like to relate to real experiences, because they are not clear; they are unpredictable and hard to figure out. He prefers to stay on the outside of things, and that is why he likes life filtered through television. That way he doesn't have to think. He can follow the action with "_,lazed eyes and partial attention. Everything is neat ano tidy, but very superficial. Reducing reality in this way is to take the mystery out of life. It is to fail to be fully present to the moment. Mindlessness is lazy thinking or failure to think at all. It allows one to gloss over things. But if we want to live intentionally with commitment to what we are about, we have to gather up ourselves in recollection and be involved in what we are doing. It is a short step to being in touch with the God hidden in the moment. That is what the Christian practice of recollection and mindful-ness attempt to do. Two entries in Thomas Merton's journals illustrate the contrast between mindfulness and mindlessness. They 66.3 2007 Larkin ¯ Christian Mindfulness occur at the end of the time he was working through an experience of falling in love with a young woman, the nurse who cared for him in the hospital. He registers in detail the emotional roller coaster he was on over a period of several months. Toward the end of the struggle he made this entry, which is an experience of mindfulness: June 15, 1966 . . . This morning for the first time, really since going to the hospital, I have real inner free-dom and solitude--I love M. but in a different way, peacefully and without disturbances or inner tension. I feel that once again I am all here. I have finally returned to my place and to my work, and am beginning once again to be what I am.8 Contrast this presence to himself with the fragmentation a month later, indicating that the struggle to deal with his emotions was not over: July 14, 1966 . . . Noted general dispersion and dis-tractedness all yesterday, obviously [because of being busy on errands in town], and all night. Only recovered a real awake mindfulness after about 3 hours of reading etc. this morning. The other state was of an anxious, disoriented consciousness, not properly centered, and making erratic and desperate acts calling on God, try-ing to recover orientation, thinking of M., questioning self, fearing consequences of imprudence etc.9 Note how Merton tried to regain mindfulness from his distracted mind by reading, reflection, and no doubt prayer. The need is to enter into one's, self; just being busy is a challenge, but often an excuse for many-mindedness or mindlessness. Mindfulness is one form of pondering events in the way Mary does in the Gospels. It is not enough to be amazed as the shepherds were at Bethlehem. We have to ponder them as Mary did and enter into them, seeking understanding, tuning in to the divine presence mani-fested there. We need to listen with a third ear and sit with mystery. Each moment is a revelation, a unique gift Revie~ for Religiou~ from God. We enter it with wonder and gratefulness and with a receptive heart. This is contemplative living; it is living in God's presence and cultivating the moment. Buddhist Mindfulness Mindfulness has an Eastern flavor and is practiced there in various styles of yoga and meditation and martial arts. In its Eastern practice it has a different philosophi-cal foundation and a different goal from the Christian form. But the Buddhist practice is transferable to a Christian setting by the simple but immensely important addition of the presence of - God. In Buddhist mindful-ness the only object is to be totally present to what one is doing. It does not make any reference to God, because Buddhism is non-theistic and has no personal God. The Absolute, the God of the Buddhists, is outside their purview of reality; God is unavailable and totally unknowable, beyond the grasp of the human mind. So Buddhist mindfulness settles for seeking total presence to the moment without distraction or divided attention. We believe that we can learn to be present from this practice, but also to include God in the presence. In this way we are baptizing it for Christian usage. We call it Christian usage. We call it Christian mindfulness. Our standing Christian tradition teaches us to go to God through creation, through the finite and the con-crete. All experience of God is mediated. The East can tell us something we always knew. It can help us see our tradition in a new light and realize how important the finite and the.concrete are in the spiritual life. We find The more down-to-earth i,we are the less we fly off in flights of fancy. 66.3 2007 Larkin ¯ Christian Mindfulness 236 God by going through the human. It is only a manner of speaking for us to say that we get beyond creatures to find God. Our goal is ultimately awareness of the Trinity and participation in life with the Father, the Son, and the Holy Spirit. We attain this goal best by paying attention to the vehicle that brings us there, that is, our created activity. We are helped by being rooted in the existential moment. We are a sacramental people. The more down-to-earth we are, planting our feet squarely on the ground, the less we fly off in flights of fancy and the closer we are to reality and therefore to God. We are an incarnational people, and we believe we find Christ in every crevice of the human condition. Since the incarnation, and espe-cially since the resurrection, Christ is at the center of the universe and part of every human action. Listen to these words of Karl Rahner, who puts them in the mouth of Christ: "I am the blind alleys of all your paths, for when you no longer know how to go any further, then you have reached me, foolish child, though you are not aware to it."~° We find Christ by going through, not around, creation. This is to follow what is called the "analogical imagination" by writers like David Tracy, or the "Catholic imagination" by William E Lynch SJ or Andrew Greeley. Mindfulness helps us reclaim our birthright. The Buddhist teaching on mindfulness can help us see these truths more clearly. A signature example of the Buddhist mode is wash-ing the dishes when you are washing the dishes. It is the quaint trademark ofthe Vietnamese Buddhist, Thich Nhat Hanh, in his book The Miracle of Mindfulness. He writes: While washing the dishes, you might be thinking about the tea afterwards, and so try to get them out of the way as quickly as possible in order to sit and drink tea. But that means you are incapable of living dur- Review for Religious ing the time you are washing the dishes. When you are washing the dishes, washing the dishes must the most important thing in your life. Just as when you are drifiking tea, drinking tea must be the most important thing in your life.ll The inner meaning of the Buddha's teaching on mind-fulness is found in the Sattipatthanda Sutta, and it is summarized in the following words of a Buddhist com-mentator: Mindfulness deepens mental concentration (samatha) in the direction of meditation insight (vipassana). In mind-fulness the disciple dwells in contemplation of the body, feelings, and thoughts. Through being concentrated and mindful of these factors of our life, and by clearly comprehending through insight their true nature, the hate and greed, of sorrow and grief, is overcome and Nibbana [nirvana] is attained,lz Samatha and vipassana describe two different kinds of Buddhist meditation, the former seeking tranquillity and the latter insight.13 Both goals are the fruit of total pres-ence. Listen to Nhat Hanh's description of washing the dishes: "While washing the dishes one should only be washing the dishes, which means that while washing the dishes one should be completely aware of the fact that one is washing the dishes.''~4 The total presence is the heart of meditation in the East. A similar presence, but with the addition of a Trinitarian component, is the goal of Christian Meditation as taught by John Main. When I engage in the practice of Christian Meditation, I do not imagine God or anything else. I simply try to be totally present to my deepest self and to the God who dwells there. To the extent that I am successful, I am giving my full focused attention to my interior being and to the Trinity. I am not thinking about God or about any thing. I am practicing contemplation, that is, I am in communion with the real and the Real. 66.3 2007 Larkin ¯ Christian Mindfulness 238] It is important to know that John Main does not equate contemplation with special psychological experience of God. Contemplation for him is an existential act; it is participation or communion with God. In true mindful-ness I am acting at the level of my being's spirit, and I am truly free and loving. I touch both the reality of God and my own deepest reality. Free and loving presence to the present moment is the essence of mindfulness and meditation. You wash the dishes to wash the dishes, intentionally and with as little distraction as possible, not to impress your neighbor or even to provide clean dishes. These motives are extrane-ous and pertain to the future. You want to stay in the now. To accomplish that you need to be present to yourself. Here is a wise story from Mobi Ho, the translator of The Miracle of Mindfulness. She recalls in the preface an inci-dent when she was cooking furiously and had to stop and search for a missing spoon. She was obviously agitated. Thay came into the room and smiled and said, "What is Mobi looking for?" "The spoon," she answered, perhaps a bit petulandy. Thay answered with another smile: "No, Mobi is looking for Mobi.''15 Why Mindfulness Is Important Our distractions come from our divided and disordered selves. Our desires are the product of our many-minded-ness, and this in turn comes from our lack of integration. Our desires need to be integrated with our whole person and with what we are about at the moment. Our thought needs to be one-pointed and simple, an accomplishment that takes practice,, discipline, and grace. Practice in meditation and in mindfulness will develop the virtues needed and give me a handle on my desires. Perfect mindfulness will neutralize the warring factions within me and let me be absorbed by what I am doing. Review for Religious In this latter case I will have achieved what the psycholo-gists call the deautomatization of my desires. This means that I have neutralized the impulses and desires I do not want. Instead I can concentrate on my true wishes. The unwanted desires dry up and atrophy for lack of nurture.16 From a moral or spiritual point of view I have let my faith inform and animate all my behavior. I have attained true freedom and perfect love. I have achieved what John Cassian called purity of heart. Nhat Hahn celebrates the personal freedom in mind-ful activity in these words: The fact that I am standing there and washing these bowls is wondrous reality. I am being completely myself, following my breath, my presence, and con-scious of my thoughts and actions. There is no way I can be tossed around mindlessly like a bottle slapped here and there on the waves?7 The Christian adds the further element of the good inten-tion and remembering God's presence. I am present to God and receiving the impact of his presence, which is a fact before and after I am aware of it. I do not consti-tute that presence. I am alive with the presence of God. This aspect is not something extraneous and accidental. It belongs to the nature of things, to the immanence of God in all of creation. God's delight is to be with the children of this world, in our sorrow and in our own delights. This presence is for our sakes and our salvation. Christians emphasize the presence of God in all things, but they may tend to forget the envelope that contains it. Persons, actions, events are the medium through which God comes. The given moment is the only place one can meet God. In God there is no time, only the eternal now. God lives in that now moment on the other side of the veil that separates time from eternity. We enter the ves-tibule of that "now" when we concentrate on the present 66.3 2007 Larkin ¯ Christian Mindfulness 240 moment. Our beloved God is there, and it behooves us to be there as well. To enter the now moment is to let anxiety fall off our shoulders and to be renewed in hope by touching the God who loves us. The more that a person possesses herself, the more present she can be. She must be "all there," alert, aware, attentive, in a word, fully present. Intellectualizing or head knowledge is of little value. An abstract recall or thinking about God's presence in the here and now is not enough. The knowledge must be holistic and experiential, beyond mere thinking, beyond mind alone. What we need is heart knowledge. I am more than my thoughts or my mind, and therefore I must not identify with my mind or my ego. In mindfulness we stand before the Lord, "watching and waiting." We do not control the relationship, and we are there to receive a gift. Every moment is a gift from God, and we are aware of that fact. Every moment can be an occasion of contemplation, that is, an opportunity to realize God's love. The contemplative walks in the pres-enceof God in a moment-to-moment experience of God's love. The condition for the gift is to be present there, body, soul, and spirit. Mindfulness fights the enemies of wholeness and culti-vates full presence to God. The enemies of wholeness are what divide us, such as our addictions and compulsions, our unfreedoms and attachments, our sins and imperfec-tions. They undermine our love of God. Mindfulness faces these temptations head on by maintaining attention to the call of faith. We are thoroughly present to the moment because it is God's call for us at that time. Mindfulness recognizes distractions, calls them by name, then lets them pass, all the while gently focusing on the moment. As focused or nondiscursive attention, mindfulness helps us rise above what John Main calls the "monkey chat-ter" of the distracted mind. Mindless persons are unrooted Revie~ for Religio~s and tmcentered, so they tend to flit about from one distrac-tion to another, dissipated in their energies, prisoners of unrecognized consumerism and self-glorification. Mindless persons live outside themselves and engage only the part of themselves that is needed to satisfy the passing whim. They tend to be dilettantes and escapists. They have no depth or solid ground within themselves on which to rest commitments. They are more vulnerable to the winds of change around them and readily given to worry and anxiety simply because they do not realize that "God is near" (Ph 4:5). Excessive "busyness" is lack of mindfulness. Busyness is a cultural demon of our time, an escape or excuse from the hard work of concentration and the duty one is trying to avoid. Busyness is a wolf in sheep's clothing, because it looks like virtue but actu-ally is a whole array of self-interest clustered around pride or self-indulgence. It is an ego trip and the enemy of charity. Look more closely at its manifestations and you will find a driven and com-pulsive spirit that hurts one's health, peace of mind, and awareness of others. Over-busy persons are trying to prove themselves by the sheer quantity of their output. The more they do, the more they feed their self-satisfac-tion, basking in the imagined plaudits of the multitude. There is little charity in this addiction, appearances to the contrary notwithstanding. The motivation in busyness is ego-enhancement, the desire to impress, even to show up the neighbor, Busyness is ersatz zeal. The reason why mindfulness is good and its opposite bad is that one is the expression of the true self and the Our unfreedoms and attachments Undermine our loveof God. 66.3 2007 Larkin * Christian Mindfulness 242 other the offspring of the false self. The true self comes from the deeper strata of our being, from our spirit, and it carries body and psyche with it. Thus it incarnates more of ourselves in its choices than does the splintered false self. The true self acts from the heart and not from self-deception or flee-floating emotions. It acts virtuously because it is rooted in God. Sensibility, our superficial self, is the home of our false self, because ego is at home there and ego goes its own way. The false self is self-serving by nature. It comes out of primitive experiences of life that set in place ways of coping with threats to one's security or self-importance. Our sensi-bility has to be redeemed and put at the service of charity by being ordered and integrated into our lives. Then the ego serves rather than seeks to be served. In these cases the true self has taken over. Wholeness has been restored and the Holy Spirit has become the fountain of living water spring-ing up to eternal life (In 4:14 and Jn 7:3 6-3 7). Mindfulness is a sign that the good spirit is in possession. How Do I Get It? One important final question is the practice: how do I become more mindful? The answer is: cultivate a vibrant spiritual life. Mindfulness is a by-product of mature holi-ness. But are there special means for growing in the prac-tice and skill? How can I become more mindful? I want to suggest two special means. One is meditation itself; the other is the basic condition of all prayer, purity of heart. These are the two arms for embracing God, the pincer movements of the spiritual life. They will bring us to mindfulness. First, mindfulness is the outcome of faithfulness to the two periods of Christian Meditation each day, since medi-tation itself is explicit and prolonged mindfulness. Practice makes perfect; obviously meditation will foster the habit Re~ie~ for Religious of mindfulness. Conventional wisdom says: find God in daily prayer and you will find God everywhere. The Sufi came out of his prayer room and said: I went to the mar-ketplace and found God everywhere. The contrary is also true: without prayer life you will not find God. General mindfulness throughout the day is a diffuse presence to God. How could this be maintained, if it is not nourished by a focused or concentrated presence? How be mindful of God in the comings and goings of the day if one never takes time to meet God face-to-face? We need to focus on the Lord, to come aside and find rest for our souls. Otherwise we will not recognize God when he appears in the disguise of other people or works of charity. The two periods of Christian Meditation come from a long tradition. One of the outstanding teachers of recol-lection, the contemporary and early teacher of Teresa of Avila, Francisco de Osuna, recommended two periods of formal meditation a day, each of them an hour's length. Osuna writes: "You are to retire into your heart and leave all created things for the length of two hours, one hour before and the other after noon, at the most quiet time possible."18 During the rest of the day the mind is to be occupied with lectio divina, the author agreeing with St. Bonaventure that "no one can call himself devoted to the sacred passion unless he spends most of [the day] contem-plating it in one manner or another."19 The two hours a day suggested by Osuna may be beyond the possibilities for many people, and periods of twenty to thirty minutes have proved workable for most people today. The second way to cultivate mindfulness is. purity of heart. It is as important as formal prayer, because the measure of one's purity of heart is the measure of one's prayer. Again this is the constant teaching of the Christian tradition.from John Cassian to Teilhard de Chardin. What is purity of heart? It is detachment, and specifically affec- 66.3 2007 Larkin ¯ Christian Mindfulness Affective detachment comes from effective detachment, tive detachment. This is the freedom of the will before choices. This freedom is cultivated especially by effective detachment, which is the actual renunciation of what-ever stands in the way to one's service of God. Affective detachment comes from effective detachment. In the Western traditon, renundation is the way to recol-lection. Writers like Frandsco de Osuna, Teresa of Avila, and John of the Cross underline the gospel teaching that we must leave all things to follow the Lord. A recent exponent of this age-old tradition is Pope Benedict XVI, who put the teach-ing in fresh language to his interviewer, Peter Seewald, shortly before the death of John Paul 11: "When it comes down to it," Cardinal Ratzinger said, "everyone has to undergo his own Exodus. He not only has to leave the place that nurtured him and become independent, but has to come out of his own reserved self. He must leave himself behind, transcend his own limits; only then will he reach the Promised Land, so to speak,m° Christian teachers generally emphasize the physi-cal renunciation of legitimate goods and pleasures, such as marriage or possessions or worldly honors; they call for the renunciation of all desires. These are refrains in their writing, and modern readers are easily put off by such total demands. But contemporary readers need to be reminded that these classic directives are always in the context of God's will. God's particular will for each person is the controlling factor for renouncing goods. The wholesale rejecton of desires applies to disordered desires. Discernment identfies the immediate will of God, and this is the criterion for choices. 244 Review for Religious The language in this tradition can betray us. Osuna, for example, presents recollection as the way to divine union, and it involves transcending, that is, going beyond all creatures. The person must be "blind, deaf, and dumb to everything that is not God." We need to "guard the heart with all vigilance, unburdening and clearing it of all created things, so that the one who created it may emerge with the life of grace.''2~ The cost of divine union is "not less than everything." The sweeping language might make one think that the whole of creation must be rejected. Not so, these authors tell us. The everything to be by-passed is the all that is in competition or opposed to God. The teaching on recollection attributes the same high efficacy as mindfulness, but also makes the same demands for its functioning. Karl Rahner in an essay on the Holy Eucharist says that recollection demands letting go of all false and harmful things.2z The teaching is founded on the pas-chal mystery, the death and resurrection of the Lord, which is "the innermost law of our lives." Baptism initiates us into this mystery and the Holy Eucharist renews the commit-ment. Eucharistic life, he writes, embraces the total profane life of the Christian, the "everyday" of the followers of Jesus. We die and rise with Jesus Christ, not only at Mass and in Holy Communion, but in our everyday behavior. How can we manage so sublime a calling? Rahner's answer is recol-lection, which he defines as "withdrawing into ourselves" and from there making the right choices at each moment. Withdrawing into ourselves is not copping out or fleeing the scene. It is being our true selves and living intentionally. Get beyond the distractions, turn off the constant radio, stop the "empty talk and gossip," avoid wasting time with worthless reading, and pull back from the "over-busy and all devour-ing fulfillment of one's duty, [from the busyness which is] an excuse for avoiding our real duty."~3 Enter into yourselves, so that you are your true selves. 66.3 2007 Larkin * Christian l~lindfulness 246 Recollection is no flight from life, but "ricing uP to ourselves as we really are, confronting ourselves instead of seeking solace in chatter, conversations, mere external dissipations." Holy Communion commits me to "accept my everyday just as it is. I do not need to have any lofty feelings in my heart to recount . I can lay my everyday before [God] just as it is. in all its pettiness and trivial-ity." z4 Christian recollection is another word for Christan mindfulness, and these two are at the heart of our search for God that comprises the two daily periods of contem-plative prayer that are Christian Meditation. Notes I The Way of Perfection 28.4. 2 Spiritual Canticle B, 5.3. 3 Cited from Ida Friederike G6rres's Hidden Face in John Donohue SJ'S article "Th~r~se of Lisieux, Doctor of the Church," America 177 (13 December 1997): 16. 4 Monica Furlong, Thdr~se of Lisieux (New York: Pantheon Books, 1987), p. 96. s Cited in Donohue, "Th~r~se," p. 16. 6 Hans Urs von Balthasar, Two Sisters in the Spirit: Th~r~se of Lisieux and Elizabeth of the Trinity, trans. Donald Nichols and Ann Elizabeth Englund (San Francisco: Ignatius press, 1992) pp. 66-67. 7 "Valuing the Living Moment," Shalem News, cited in Kinospirit (November 1995): 2. s Learning to Love: The~ournals of Thomas Merton 6, ed. Christine M. Bochen (HarperSanFrancisco, 1997), p. 84. 9 Merton, Learning, p. 95. 10 The Great Church Year: The Best of Karl Rahner's Homilies, Sermons, and Meditations, ed. Albert Raffelt (New York: Crossroad, 1993), p. 51. 11 Thich Nhat Hahn, Miracle of Mindfulness (Boston: Beacon Press, 1987), p. 24. 12 Ven. Dr. Dhammarakkhita, "Mindfulness and Loving-Kindness Meditation," The Gethsemani Encount~ ed. Donald W. Mitchell and James A. Wiseman OSB (New York: Continuum, 1998), pp. 35-41, at 35. 13 William Rehg SJ, "Christian Mindfulness," Studies in the Spirituality of Jesuits 34, no. 3 (May 2002): 1-9. Review for Religious 14 Rehg, "Christian." is Rehg, "Christian." t6 Philip Novak, "The Practice of Attention," Parabola 15 (May 1990): 10-12; Arthur J. Deikman, "Deautomatization and the Mystic Experience," Psychiatry 29 (1966): 324-338. ~7 Thich Nhat Hahn, Miracle, p. 4. ~s Francisco de Osuna, The Third Spiritual Alphabet, trans. Mary E. Giles (New York: Paulist Press, 1981), p. 388. ~90suna, Third, p. 177. 20 Paul Elie, "The Year 0fTwo Popes," Atlantic Monthly 297 (January- February 2006): 71. 2, Osuna, Third, p. 132. 22 Karl Rahner, "The Eucharist and Our Daily Lives," Theological Investigations 7, trans. David Bourke (New York: Herder and Herder, 1971), pp. 211-226. 23 Rahner, "Eucharist," p. 221. 24 Rahner, "Eucharist," p. 222. Metronome Fingers nimbly running up down over ebony and ivory Unfolding medleys of joy mourning glory Euphoric allegro highs., soaring Plummeting . soulful adagio lows Soothing largo interludes inviting Carefree scherzo playfulness., dancing With rhythmic rhapsodic blues Tapping to the tempo Of happy-go-lucky whim or deep contemplation A symphonic score of a life grace-fully written Melodically enjoyed harmonically played Ticking to a metronome's beating heart. Walter Bunofsky SVD 66.3 2007 EDWARD KRASEVAC Clericalism and the Religious Life challenges Many descriptions and definitions of clericalism have been suggested since the Second Vatican Council, and a number of them seem to have this characteristic: a sense of entitlement,1 as if the priesthood were something other than a ministry of loving service in imitation of Christ or as if its center of gravity were in something other than such service. Indeed, I understand clericalism largely if not exclusively as a spu-rious entitlement, an entitlement to privileges that do not stem from the following of Christ in his ministry of service, but rather from prosaic aspects of human nature.2 Clericalism has often been understood with reference to secular or diocesan pastors and their relation to the people under their pastoral care, 248 Edward L. Krasevac OP is professor of theology at the Dominican School of Philosophy and Theology at the Graduate Theological Union in Berkeley, California. In 1987 he wrote for us about Eckhart and John of the Cross and in 2002 about the relation of temperaments to lib-eral/ conservative stances. His address is 2301 Vine Street; Berkeley, California 94708. ekrasevac@dspt.edu Review for Religious to their peers and bishop, and to the structures of the diocese and church, rather than with reference to reli-gious priests, who usually live a quite different style of priesthood, one heavily influenced by the structures and charisms of their religious institute. But I surmise that clericalism is alive and well among religious priests also, although it is heavily colored--and often camouflaged-- by the dynamics of religious life) Clericalism is not the only source for the entidements I will describe below, but I think it is often operative in the seven styles of being a religious priest that I will describe. Each of these styles manifests habits that undermine the service character of the priesthood. The types are not exclusive, and some of us bear characteristics of more than one in our lives as priests. In what follows I hope to stir up self-knowledge among religious priests so that our priesthood may not easily become something other than it was meant to be. In reflecting unwarranted entidements, the various types appear "negative," but positive elements appear in them, too. I will take note of these in the hope of showing that at least some of the types are legitimate ways of being a religious priest. The Ambitious Priest The "ambitious priest" loves the possession or exercise of authority, with the accompanying prestige and perqui-sites. Some priests seek the simple possession of author-ity (in the congregation as a superior or in the church as a bishop); other priests seek not only the possession of authority but also its exercise. The religious priests who are ambitious only for the possession of authority often lack the drive and discipline to exercise it effectively; they are content with the prestige and perks of office. Their ambition may stem from a desire not to have to obey others or from their own insecurities. These priests are t249 66.3 2007 Krasevac ¯ Clericalism and the Religious Life Ambitious p iests are usually committed,to values of collaboration, consultation, or collegiality in! the exercise of authori usually not energized by authority itself. It is not author-ity itself that draws them, but rather the accoutrements of authority. Their possession of authority does not make them dangerous--they generally do not hurt others or the common good by their exercise of it--but, negatively, their office is not used for the good of their brethren and those the congregation serves. Other ambitious priests seek authority precisely in order to exercise it, and are often energetic and talented (they may, of course, also be interested in the prestige and perks of office). There are many reasons for this type of ambition: a need to control others, a desire to redress per-ceived injuries done to them by their brethren, the imposition of their own deeply felt values on others (in cases where more collegial methods of persuasion have failed), or sim-ply the exercise of power for its own sake. Ambition in these cases is usually ambition for author-ity as power over others in contrast to authority as service to others. And so ambitious priests, in either of the senses just described, are usually not committed to values of col-laboration, consultation, or collegiality in the exercise of authority,4 but tend to understand it as a personal privi-lege that should be possessed and exercised according to their own best lights and interests. Ambitious priests can have two quite different rela-tionships to ministry. In some cases they are not much involved in ministry at all, at least not very effectively, Review for Religious because they always have their eyes on "what's next," the further rung of the ladder (which requires, among other things, lots of time and energy given to internal politics). Those they serve often feel that they are only half listen-ing or responding, because their heart is elsewhere. In other cases ambitious priests throw themselves into min-istry because they know that a crowded rdsum6 can bring advancement sooner. But this success assumes effective- . ness that can be measured quantitatively, such as financial or building success. Nonetheless, ambitious priests in the second sense are often disciplined and hardworking and can appear outstanding in ministry. The entitlement operative here is for authority as power over others: a priest deserves to exercise authority and receive obedience, even if that authority and obedi-ence are not direcdy exercised in the service of his breth-ren or those whom he serves in ministry.5 Although ambition for authority as power over others is a false entidement of clericalism, ambition for author-ity as service to others may well be warranted, taking the form of actively seeking office or accepting it when prof-fered even against one's desires. Since holding office in the church these days is more often a burden than a blessing, the church needs those with the talent, motivation, and ¯ generosity for service to step forward. But, since ambition for power can be present under the mande of ambition for service, strict personal honesty is crucial. For this, dia-logue with others is essential to discerning Whether I wish to serve others in seeking or accepting a particular office, or rather wish to serve myself. Part of this discernment might be to ask myself whether I am willing to forgo perquisites of office that are not necessary for its effective exercise, or am willing to step aside if a more appropriate candidate emerges. Ambition for authority in the church requires, it seems to me, that people go through such 66.3 2007 Krasevac * Clericalis~n and the Religious Life a searching and often painful purification before being allowed to have authority in our lives. The gentleman priest is usually not bossy, and may be quite humble in his relations with others. The Gendeman Priest or Priest of Leisure As the ambitious priest loves the possession or the exercise of power, the "gendeman priest" loves the good life in at least some of its forms. Fine restaurants, the opera or symphony, the art museum, a rich social life among those who are well educated and well-off are often characteristic of this style of being a priest, as is a penchant for travel to culturally rich destina-tions. It is also impor-tant, when the gentleman priest is at home, that the table be a good one and there be enough employ-ees (or other religious) in the house to serve his needs in a style that might recall servants of old. Ministry is important to such a priest, but usually is carefully controlled so as not to interfere with the gentleman priest's other pursuits. He does not consider the real possibility of "breaking a sweat" in the Lord's vineyard, and the ministry of service is often seen as a distraction from more important callings. Comfort is important to the gentleman priest, and a decent cash flow is obviously required; poverty is not the queen of his vows. As in all forms of clericalism, a strong sense of entitlement is operative in the gentleman priest, an entidement not so much for authority as for a lifestyle that befits his education and tastes and, needless to say, his understanding of the priesthood. ¯ On the plus side, the gentleman priest is usually not very bossy, and may be quite humble in his relations with Review for Religious others.6 He is often a pleasant fellow, gracious and gener-ous to others in spontaneous and endearing ways. He is generally a person whom it is hard to dislike, and can be a delight in community (when he's there). The gende-man priest is, after all, a gendeman, one who is sensitive to other people, thoughtful, polite, well mannered. He treats others well and brings to religious life and ministry the values of culture and respect for others. And because, in the familial atmosphere of religious life just as in the domestic family, the familiar and familial may conceal or seem to excuse insensitivity to others in word and action, the formality that the gentleman priest brings--an infu-sion of genuine courtesy to and respect for others--can be a boon for both our communities and our ministries. The Gossiping Priest We religious talk a lot to each other, and a lot about each other, and about those whom we serve. This is a normal and essential part of the familial in our communal life. We should be interested in what our brothers are doing, in their ups and downs, in the joys and sorrows and accomplishments and failures of their lives. It is only when we have such knowledge that we can respond fra-ternally to them in their needs, and sometimes get some comic relief as we laugh at their foibles. Conversation and the knowledge of each other that flows from it are essential to the common good of our congregation and to the good of the individuals within it. The "gossiping priest" also loves to converse, but for very different reasons, sometimes having to do with "inno-cent curiosity," sometimes from less charitable motives (knowledge can hurt others as well as help them). Even in the case of curiosity, however, much damage can be done both to other individuals and to the common life by such conversation. Information may come to light and 66.3 2007 Kra~e~ac ¯ Clericalism and the Religiou~ Life damage or destroy a brother's good name by the very fact that it does come to light. Violations of privacy can often result from the need to know what everyone else is doing, and why; great amounts of energy can be expended in creating and maintaining elaborate networks of commu-nication, energy that could better be focused elsewhere; such networks can easily lead to an exclusivity in the com-munity that direcdy damages the common life; and the effectiveness of superiors who are trying to deal charitably and jusdy with complex personal problems of the breth-ren can be compromised by such a "need to know." In other words, "innocent curiosity" may have anything but innocent effects, and the gossiping priest (whose life is largely based on knowing and conversing about the lives of others) is too often not honest with himself concerning the reasons for and the effects of his gossip. In addition, the possibility that the confidentiality of privileged con-versations-- say, that of chapters--may be broken in the course of gossiping has a chilling effect on the freedom of a community to deal effectively with its legitimate but sensitive concerns. The entidement here is for knowledge of other peo-ple's doings, usually for the very sake of that knowledge. A priest, after all, is almost by definition one to whom secrets are communicated, one who is supposed to be privy to matters of conscience. The devastation that can be caused by the gossiping priest is in direct relation to those weighty privileges which are abused by the false entitlements of clericalism.7 More positively, in most cases the gossiping priest's life is centered on the concerns of his community, whether at the local or regional level, as on his family--and this is a good thing. In a time when the pressures are great which lead to detachment from the community and to "private life," the gossiping priest witnesses in his own Review for Relig~o~,~ way to the value and importance of our life together in the community, for the community is the major concern of his interests and his conversation. Once purged of its negative effects, the conversations of the formerly gos-siping priest can become genuinely community building and enhancing. The, Romantic Priest This manifestation of clericalism in the religious priest normally applies to those whose experience of the church is postconciliar, because the "romantic priest" is largely driven by nostalgia for the past--for what he did not per-sonally experience, but has read about and longs for. The romantic priest is not usually concerned with matters of doctrine or even authority (and thus is not necessarily a legalist); rather, he is more concerned with matters of dress, style of liturgy, the particular traditions and prac-tices of his congregation, the dignity of his priesthood, aesthetic matters, and certain (traditional and sometimes dying) devotions. He is often genuinely pious, one who is committed to his vows and the way of life that they entail. But the romantic priest loves to play a role which is largely defined by these kinds of things, and above all by the past. The complexities of contemporary life in the church and world hold little interest for him, as do the complexities of most ministries; his world and his inter-ests lie elsewhere. The entidement here is for the power to define the priesthood idiosyncratically, that is, in relation to his per-sonal interests rather than in relation to the following of Christ and the needs and interests of those whom he serves in ministry along with the needs of his brothers and sisters in religious life. The romantic priest is preoccupied with the dignity of his priesthood and tends to impose his romantic view of the church, the priesthood, and the fol- 66.3 2007 I&asevac ¯ Clericalism and the Religious Life lowing of Christ on others, both those whom he serves in ministry and those with whom he lives in community. The romantic priest brings to his community and to the church important values of Catholic culture that many people today miss; he brings a strong sense of tradition and its place in Catholic life. Grounded in something other than the contemporary and the rapidly changing, the romantic priest's rootedness in the genuine values of the past assures that he will not be enamored of every new fad in liturgy or ministry; he sees the present from the perspective of the past, because of his lively sense of the past, and can be an important witness to contemporary Catholic culture, if he does it with balance and without the entidements of clericalism. The Narrowly Focused or Dependent Priest On the face of it, the "narrowly focused priest" is a good priest indeed (much like the romantic priest). He is often quite dedicated, disciplined, prayerful, obedient, and in some (perhaps narrow) senses responsible and chari-table. He does everything that is explicidy asked of him in community and in ministry: he does what he is told, follows the rules, and is thus seen as a responsible priest, even a fine one. One of the roles he does not normally fill is to take the initiative either in ministry or community life. Others-- usually religious superiors (whom he scrupulously obeys) and statutes of his congregation--set the parameters for what is required of him. To deal with the inevitable and complex problems that arise in ministry and in the life of his community is not his calling; this is what supe-riors are for. The problems of community life in par-ticular-- at both the local and provincial levels--are their concern, not his. Further, the narrowly focused priest is often afraid to acknowledge the existence of problems Review for Religious within the ministry or community, because he might then feel the obligation to face them. Hence he may be naive about people in general and naive in choosing those who will bear the authority in his community. Much like the romantic priest, the dependent priest shies away from the complexities of real life, but rather chooses to live in a different world defined by his explicidy spelled-out obli-gations; he is content to bury his head in the sand and let others face the difficult challenges of the ministry and the common life. In both cases there is a kind of escapism to ideal worlds. Although incorporating many of the genuine values of the priesthood and religious life, the dependent priest is a burden on his community precisely insofar as he "leaves it to others," thereby escaping his own responsibility for the common good. Superiors of dependent priests appear "burned out" because they are left to deal with the dif-ficult and often intractable problems of their communities without concrete help or support. Their congregations can be severely damaged by the na'fvet6 that elects incom-petent or otherwise unworthy superiors because depen-dent priests prefer to remain uncritical regarding the real needs of their community and the character and ability of those whom they elect. Entitlement here is for the privilege to define one's obligations as priests and religious in the narrowest of terms, terms which, require litde personal responsibility, litde stress, litde compromise of one's ideals of an essen-tially trouble-free and straightforward ministry and com-munity life. The narrowly focused priest is very close to being a fine priest. He is not normally ambitious, nor a gossip, nor embittered, nor a legalist; rather, he is often humble and obedient, and loath to meddle in the affairs, of others. He generally prizes the "regular life," and lives that life 66.3 2007 Kras~ac ¯ Clericalis~n and the Religious L~fe in a disciplined and balanced way. He is, in a word, com-fortable in his role as a religious priest, largely identifying with it. And he serves both his community and those in his ministry in predictable and necessary ways. Perhaps the key to understanding and overcoming the dependent priest's perceived entidements is in recognizing that "not being of the world" as a priest and religious does not exempt one from having to deal with many of the problems of the world that nevertheless appear in com-munity life and in ministry. These problems cannot be ignored, nor quarantined to be dealt with by others. They are often very real and must be engaged as they arise, even if such engagement cause ruptures in the carefully worked-out and much respected routines of the narrowly focused priest. The Enforcer Priest One of the roles of the ministerial priesthood is to render judgment on people and their acts in the light of the gospel and the church's teaching and with a view to their repentance and salvation. The "enforcer priest" takes this role seriously and is constantly concerned that the misdeeds of others (both the laity and his own brethren) be corrected. Since he rarely if ever takes time off from this mission, his presence is generally felt to be a burden by those around him; he is rarely challenged, however, as his very presence is usually intimidating. Although judgment is a necessary aspect of the priesdy role, the enforcer priest seems preoccupied with it (and often with the punishment that should follow) to the extent that he forgets its end: human salvation. This can happen when judgment is isolated from or allowed to dominate mercy, when the enforcer priest lacks self-knowledge of his own need for mercy, when the ambiguity of all human actions in the external forum is forgotten, when prudence Review for Religious fails to suggest that a particular intervention may be inef-fective or even counterproductive regarding the person's overall good, or when he assumes an almost infallible ability to interpret the law (moral, canonical, liturgical) and its application to a particular situation,s The enforcer priest may be preoccupied with error and judgmentEboth in what people think (orthodoxy) and what they do (orthopraxis) for - a number of rea-sons. He may be threatened by the actions and beliefs of others to the extent that they are perceived to call into question his ° own (perhaps frag-ile) values, beliefs, and lifestyle. He may be emotion-ally unable to live with diversity, ambiguity, and the lack of psychological certitude. He may have fears of ecclesial anarchy if laws are not swiftly and effectively enforced. The entidement here is the ~resumption that a priest may speak for Christ and the church without mercy, with-out prudence, without the nuance that comes from expe-rience and compassion, that he may apply the letter of the law without regard to its purpose, and that (in some cases, at least) he may judge others without first judging himself with rigorous honesty. On a more positive note, fraternal correction is a gos-pel imperative and a crucial need in most religious com-munities (and, of course, in the church at large). We are Alfhough judgment is a necessary a~pect of t~ prestly role, the enforcer priest seems preoccupied with it to the extent that he forgets its end: human salvation. 66.3 2007 260 responsible for one another's well-being in all its aspects. But fraternal correction--if undertaken prudendy, effec-tively, and in a true gospel spirit--is also a particularly difficult task. One who corrects one's brother or sister risks anger, alienation, and the loss of friends. It is much easier to ignore the true needs of one another and to just get along with them peacefully. Real courage is necessary to practice fraternal correction, which sometimes compels us to confront those who need confronting for their good and for the common good. The enforcer priest can show us the way to this responsibility, provided that the cleri-cal entitlements associated with this style of priesthood are held in check. The enforcer priest must learn not to undertake fraternal correction according to his own likes or dislikes, desires, insecurities, preferences, or ideologies, but rather for the sake of the other's true and necessary good, or that of the community, and without intent to embarrass or punish. The Embittered Priest The "embittered priest" has been deeply hurt by cer-tain experiences in ministry or in the life of his religious community (usually the latter) and has tenderly nourished that hurt for a number of years. Perhaps he was slighted by notable others (whether in authority or.not), perhaps never given the responsibility in ministry or community that he thought he deserved, perhaps denied a second term as superior, or perhaps he has just never received the respect from others that he thinks he deserves. As a result, the embittered priest has largely disen-gaged himself from both ministry and community life. He "deserved better" in his many years of priesthood and has now "opted out" of the life that has treated him so poorly. Often older, and sometimes suffering from illness (including alcoholism), the embittered priest is unhappy Review for Religious himself and cannot but make those around him--who are often the ones taking care of him--unhappy also. He sees his clerical entidement as coming from the very fact that he is a priest and religious, rather than from his achievements, character, or talents. He feels this enti-dement so deeply that without it he must withdraw from his basic responsibilities as a priest and religious (although he still feels entided to the rights that his canonical status entails). The life and experiences of the embittered priest point to the reality that we do hurt each other in religious life and that the wounds we inflict can be lasting. We all have different tolerances for being hurt, and we need to be sen-sitive to the harm we can do to others less resilient than ourselves. In addition, the continuing presence of these men in our lives calls us to care for them in their distress even when they neither want nor appreciate our help, but need it. They call us to be Christ in ways that we might not otherwise be. Ideals and Compromises Our following of Christ and our loving ministry in imitation of him in the particular way characterizes the ministerial priesthood is a high ideal, one difficult to achieve and always at risk of compromise. The com-promises we sometimes make may simply stem from our manifold weaknesses and lack of love and then be rec-ognized, repented of, and borne in stride as we take up pursuit of the ideal once again. But our compromises may also stem from our conceptions of the priesthood itself and hence may be more difficult to recognize and repent of. These compromises stem from the ideologies of cleri-calism, 9 ideologies that affect the exercise of the priest-hood of Christ in particularly invidious ways. It is only by recognizing the clerical compromises in the ways we live 66.3 2007 Krasevac * Clericalism and the Religious Life 262] our priesthood in our religious communities that we can begin to address them)° Notes i It is interesting that a sense of entidement is a classic character-istic of all forms of narcissism. 2 How do these entidements arise from clericalism? Perhaps par-tially from an exaggeration and ideologizing of the sacramental differ-ence that holds between the ministerial priesthood and the priesthood of all the baptized, perhaps because priests who have "given up all" for the sake of the kingdom come to believe that they "deserve" some-thing by way of entidement in return, perhaps because the structure of secular society with its manifold entidements has unduly influenced the life of the church 3 Dynamics such as the manifold forms of governance in religious institutes; those institutes' often rich cultural heritages and particular liturgical, doctrinal, and aesthetic traditions; the familial contexts of most forms of religious life, with many religious living closely with each other for many years; and the educational and cultural possibilities generally available to religious priests, and also their mobility. 4 The roots of the word "authority" have to do with "causing to grow." This has obvious meaning for parents' authority over their chil-dren, but it also adds depth to the idea of authority as service; supe-riors and bishops bear a special responsibility to deepen the faith and the personal development of those over whom they have been given authority. 5 The desire for power that stems from clerical entidement may take a different form in religious priests who do not seek authority for themselves, but for those whom they will be able to control. Generally intelligent and shrewd, they care little for the prestige or perks of office, but seek control of those in office, perhaps because they believe that such power is a right of their intelligence and farsightedness. Often this ambi-tion stems from a fear that their brethren will not "get it right" through the normal democratic processes of deliberation and election, or from a fear that if their enemies were elected they would be vulnerable to their attacks. This ambition can also stem from their unwillingness to accept public accountability for their positions and actions. The dynamics of entitlement, however, are essentially the same in all cases of ambition-- entitlement for power over others rather than in service of others. 6 A variation of the priest of leisure is the "hobbyist priest," who loves, not so much the good life of culture, but other aspects of the good life, such as a fascination with computers or a preoccupation with Revie~v for Religious domestic concerns. Hours, days, even weeks can be spent on equiva-lents, with little attention given to traditional responsibilities of the priesthood. Here the hobby provides not a well-deserved respite from priesdy work, but a substitute for it. The entidement issues are essen-tially the same: the priesthood "deserves" (if not requires) a life of leisure, the time and resources to pursue their interests largely unfet-tered by the ministry. 7 One further negative dynamic often present in the lives of gos-siping priests is that they become friends with others who have similar habits of gossiping. Their friendship is not about something good that can lead to their growth as human beings and as religious and priests, but about something that can compromise their friendship at its core and impede their growth in goodness. 8 Unlike the romantic priest, the enforcer priest usually is a "legal-ist," that is, one who is so preoccupied with the letter of the law that he forgets the end to which the law is ordered (ultimately the realization of the good of human salvation) or sees it to be of secondary importance. A certain .myopia prevents the enforcer priest from understanding the relation of means to end, the relative nature of the former to the latter. The enforcer priest and the romantic priest usually believe that oth-ers should live according to the values they think important (values of right belief and conduct / romantic, values). One difference is that the romantic priest is usually not inclined to impose his values on others and is content to live according to them himself and to persuade others of their merit in more subde ways. 9 Ideologies are "views that serve to rationalize the vested interests of some group." "The ideology both justifies what is done by the group whose vested interest is served and interprets social reality in such a way that the justification is made plausible." Peter Berger, An Invitation to Sodology: A Humanistic Perspective (New York: Penguin Books, 1963), pp. 54 and 130. ~0 As mentioned above, a sense of entidement is a classic character-istic of all forms of narcissism (both individual and group), and hence one may expect that narcissistic attitudes will be part and parcel of the phenomenon of clericalism. This is displayed most clearly in those cases where the priesthood is understood as being primarily about the self rather than about Christ and service to others. In these cases the priesthood is seen to be primarily about me and hence is "defined" in terms of my needs and my desires, rather than the needs and desires of those I have been called to serve. In both the gendeman priest and the gossiping priest, there is often a fascination with things "churchy," that is, with the accidentals or outward trappings of church life; this may be true of the romantic 263 66.3 2007 Krusevac * Clericalism and the Religious Life and enforcer priests as well. This concern with "churchiness" may be an enduring aspect of clericalism and is probably bound up with the narcissism that is characteristic of clericalism--focus on the self in its more superficial aspects. Questions for Reflection]Discussion Whether I am a priest or someone exercising ministry in the service of the church, do I find myself described in one or other of the categories proposed by Krasevac? How would I want to add to Or negate some of the qualities? What other major catergories would I want to identify? Do people see a kind of "clericalism" in religious life as lived by both women and men? What forms does this "clericalism" take in religious life? How might we live differently if we religious were to be free of such a designation? 264 Review for Religious PATRICK SEAN MOFFETT Conversations on Eucharist T~Eucharist in its entirety, inclusiveness, and uni-sality is an integral engagement of the worshiping Body of Christ. It constitutes the singular act, par excel-lence, of the believing community. The lay people, priests, and religious of the Roman Catholic Church understand the Eucharist to be the source and summit of the spiritual life (LG §11, Catechism §1324). The Eucharist, and for many centuries the daily Eucharist, has provided aspirants to holiness with sustenance, moral instruction, corporate bonding, and strengthening of belief. No Mass today? On days when there is no Eucharistic celebration accessible, daily communicants might welcome, alone or with others, spiritual engagements that include some of these elements: word and act, thanks and praise, offer-ing and communion. Should such days multiply, daily communicants may need to revisit the grounding of our spirituality. Patrick Scan Moffett CFC wrote for us in 1984 and 2001. He may be addressed at Christian Brothers; 4949 N.E. 2nd Avenue; Miami, Florida 33137. 66.3 2007 ~loffett ¯ on~er~atiom on Eucharist 266, As we extrapolate current trends in priesdy vocations and the growth of the people of God, we perhaps see a time when Eucharist as we know it today will not be readily accessible to much of the church. Some feel called upon to anticipate such an eventuality by reducing the frequency of their own participation in Eucharist. For some formation directors, that decision is extended to those whom they prepare for future service to the church. Others prefer to engage fully in what is currendy avail-able, trustful that either the trends will change or that they will be blessed with the strength to confront such challenges if and when they occur. Age will be a factor in deciding for oneself. Older men and women might see no need to alter a way of life that can safely carry them through their remaining years. Deciding for others calls for serious discernment. No matter which strategy is chosen, we will do well to review the role of daily Eucharist in the spiritualities that have helped to shape .our lives and those of our dis-tant and more recent ancestors. Theologians, canonists, spiritual writers, and spiritual directors have much to contribute to a reexamination of theories and praxes of Eucharistic spiritualities. Conversations on Eucharist, such as those referred to in what follows, could be useful starting points. For purposes of this article and from the perspective of a psychologist, I will offer some preliminary samplings of the interface of Eucharist and the ongoing processes of belonging and self-definition. Varying perspectives will suggest what might need to be considered before defining new paths to holiness. The Eucharist in the lives of daily communicants Recently I have been inviting some daily communi-cants to engage in extended conversation about the place Review for Religious of Eucharist in their lives. The questions I ask and my understanding of responses they evoke are surely con-ditioned by my experience as a religious and as a psy-chologist. What I recognize as themes of agency, identity, relationships, belonging, and development have deeper and richer meaning both for those who are speaking of their insights and for their listeners, who bring their own experiential and intellectual perspectives. The selection of participants is by no means a random sample. Preliminary conversation has indicated that they have been daily commu-nicants for a significant '~ part of their lives and that they are comfortable in sharing their thoughts and feelings. Those who welcome the invitation need little prompting. They readily attest to the ~ centrality of the Eucharist with respect to most of the other engagements of their day. They describe the Mass as bringing together the sacred and the mundane, the joys and the struggles, the fears and the hopes, the hurts and the healing that shape their day. As the initial response concludes, I ask if any moments in the ritual have particular significance for them or bring together what they have just described. Some respond immediately, others pause and then report resistance to singling out any part of the entire experience. One religious, responding to my probing on such aspects of special focus during the Mass, identified the moment of Communion and what he saw as the "all too brief time after Communion." He went on to note that his ordained friends, on the other hand, tend to place the i ask ifany moments " in the ritual have particular significance for them. 267 66.3 2007 Moffett ¯ Conversations on Eucharist 268 emphasis on the Consecration or the Invocation of the Spirit over the gifts. I ask myself and.others: Who are the protagonists in this sacred event? We begin in the name of the Father, and of the Son, and of the Holy Spirit. How is the Trinity experienced? Who is With me at Eucharist? Who else is present :around the altar, in the pews, dispersed about the earth, or in the heavens? Who comes from afar, or from long ago? Who of my sisters and brothers, family, friends, neighbors, coworkers, acquaintances are especially present to me during the Mass? Whom do I make present with my thoughts, memories, and prayers? I understand that part of my role is to gather guests from the highways and the alleys. All are welcome. The Master seeks a full house for the sharing of the banquet. Levels of belonging Belonging, as an action and as a consequence of group engagement, contributes to the identification of both the individual and the group. Each member has a creative role in the formation of both the "I" and the "we." Eucharist ritualizes and celebrates who we are as a people and who we are becoming. Observers of human development chart stages of growth. Infancy, childhood, pubescence, adolescence, and young adulthood are seen as steps toward full maturity. So too in groups there are successive levels of belong-ing.~ Members move from acceptance to participation, from participation to engagement, and eventually from engagement to proprietorship. Individuals understand themselves increasingly in terms of the group. Eucharist provides a forum for affirming membership. I have been accepted into the people of God. I am a Catholic. I do what Catholics do. I believe. My engagement in the lives Review for Religious of my brothers and sisters in the church expresses the essence of who I am and who we are. We are the Body of Christ. While there might be a sense in which we "make belief," Pope Benedict XVI has urged caution: Here I think it is very important to stress one essential point: no one believes purely on his own. We always believe in and with the church. The creed is always a shared act: it means letting ourselves be incorpo-rated into a communion of progress, life, words, and thought. ¯. We must let ourselves fall, so to speak, into the communion of faith, of the church. Believing is in itself a Catholic act. It is participation in this great certainty, which is present in the church as a living subject. ¯ . . Day after day we must deepen our communion " with the holy church and thus with the Word of God . Only when we are united in the church do we belong to the church, do we become members of the church, do we live by the word of God which is the life-giving force of the church. And those who live by the word of God can only live it because it is alive and vital in the living church) Identity Those schooled in scholastic philosophy might recall the struggles around the principle of individuation. Prime matter, the amorphous "substance" common to all being, affords no differentiation as such. Form (anima) serves to distinguish between levels of being, but is common to all members of the same stratum of being. To arrive at differentiation, attention is directed to the baecceitas, the "thisness" of a particular being. Form is imposed on the universal matter in the here and now (see Th.Aq., De Veritate 2.6-7). The action yields an individual being. What might also be attributed to the seemingly infinite possibilities of constellations of DNA is explained as deriv- 269 66.3 2007 Moffett * Conversations on Eucharist ing its uniqueness from the moment of incarnation. Word is made flesh and dwells among us. At some moment in time and in a particular place I am, we are. A series of events earns me a name, a role, and a his-tory. They bond°me with clusters of other human beings, groups among whom I have an ever more distinct place as both individual and member. I belong to a family, a group of friends, of associates, a community, a country. I am an alumnus, a professional, a supporter of causes, a member of a party, or perhaps one of the group that shuns such memberships. These group-forming events may be circumstantial or intentional. I do not choose my family. My first friends tend to be those in Participation in daily Eucharist confirms an aspect self-definition and en ga ged,me in a process of ego ,extension. the immediate vicin-ity or at my school. Gradually I become more selective. I go away to a university. I choose a profession, opening new possi-bilities of bonding. I marry. I am ordained. I join a religious congregation. Each choice helps to define me and also the others I include when using the first per-son plural. Participation in daily Eucharist confirms an aspect of self-definition and engages me in a process of ego extension. 270 Prayer in the first person plural The Eucharistic ritual may be viewed as an exercise in gathering. Whoever is present joins with the priest and others "in the name of the Father and of the Son and of the Holy Spirit." Each successive "Amen" serves to expand and to confirm this bonding among those who Review for Religious seek mercy, offer praise, listen to the word, and proclaim "Thanks be to God." Together we express our belief in all that defines us individually and collectively as people of God. We ask God to hear our prayers. The celebrant invites us to ask that our sacrifice be acceptable. We lift up our hearts to the Lord. From the end of the offertory through the Eucharistic Prayer, the first person singular occurs only in the words of Jesus: This in my body, my blood. Do this in memory of me. We unite in the Memorial Acclamation and begin to acclaim our larger sense of who stands with us in the pres-ence of our God: our ancestors, saints, angels, all who have gone before us, our sisters and brothers, the church throughout the world. Together in the unity of the Holy Spirit we proclaim the great Amen. The Our Father makes repeated use of the first person plural. The first person singular returns with the Communion. I am not worthy, but I will be healed so that I may join with the others in sharing the bread. The ritual concludes in the communal blessing, again in the name of the Father and of the Son and of the Holy Spirit and with a com-munal Amen. In union with the holy sacrifice of the Mass throughout the world In the conversations on Eucharist, the daily partici-pants often express the belief that what is happening in their local church or chapel is part of a larger, continu-ous gathering of the church throughout the world and throughout the ages. They refer to the Last Supper as the initiation of an event that is as much a present reality as it is the deposit of the faith of their ancestors. Several reli-gious have noted that, while religious formation helped shape their understanding of Eucharist, they brought the practice from their families. 271 66.3 2007 Moffe~ ¯ Conversations on Eucharis~ They go on to indicate that the time of the Mass itself is not necessarily when they have the most powerful expe-rience of the presence of the Lord. They speak of cen-tering prayer, lectio divina, or moments in ministry or service as the source of a joy that they will later bring to the Eucharist. Visits to the Blessed Sacrament The preservation of the Eucharistic species for pur-poses of cult is minutely regulated by tradition and decree. Today's priesthood, the ordained and the nonordained participation of the laity, has reset the bounds of the sacred. Devotion takes new forms. The liturgy empha-sizes the immolation of the sacrificial Victim and the communal consumption of the divine banquet. Our times are marked by fewer priests, fewer celebrations, multifunctional worship spaces, limited visiting hours--scarcity issues and vagrancy concerns. Ecumenical unease marks practices that others might not distinguish from idolatry or superstition. And yet churches in retirement areas are reporting that the chapels of the Blessed Sacrament are centers of vibrant and steady worship. Youth leaders attest that silent time before the Blessed Sacrament has a unique attraction for many of today's adolescents. They willingly participate in quiet beholding. Behold announces some of the more powerful moments of the Scriptures. Adam and Eve have such a moment, and it evokes fear. Jacob experiences the Lord poised over Youth leaders attest thdt silent time before the Blessed Sacrament,has a= unique attraction for many of today's adolescentd. Review for Religious him and marvels: "Indeed, the Lord is in this place, and I did not know" (Gn 28:17). Mary is shaken by the words of the annunciation and responds, inviting reflection on what she is experiencing. "Behold the handmaid of the Lord." Generations have waited to behold the Wonder Counselor, the Prince of~ Peace. John the Baptist identifies Jesus: "Behold the Lamb of God" (Jn 1:35). And years later a peasant is asked to explain a daily ritual. Coming home from work in the fields, he visits a chapel, slips into a pew, and simply sits for half an hour before the tabernacle. To what end? "I look at Him and He looks at me." Perception The beholder and the beheld enter into a moment of profound access to each other. Each delights in the other, the Creator and the created, the Redeemer and the redeemed, the Spirit and the confirmed. Past and future converge in an experience of the divine Presence, Self-absorption? Me and Jesus? The communicants claim that the Eucharist makes it much more. There under the sign of bread are the lives of those, united in banquet and sacrifice, who do all in memory of the Lord: the priest called from among the people to articulate their hurts and hopes, one with. them in uniting their daily lives to that of Jesus, believers and those helped in their unbelief, those commemorated, the living and the dead, a communion of the faithful. This is the Body of Christ, the people of God, the church. Here I am at once at home and in the world, with those I know and love, with those I do not know but seek to love. We forgive and are forgiven. Agency Conversations afford an insight into the perceived "agency" of the speaker.3 In describing my actions I 66.3 2007 Moffett * Conversations on Eucharist acknowledge aspects of my engagement that come from within. I choose to go, I seek out, I attend, I listen, I pray. I work past dis.tractions, past reservations about the celebrant or my fellow congregants. Yes, I am an agent in the process. Those who accompany me are also agents. We chose to act together. The Lord is, in a similar sense, the principal agent of the Eucharist. Paul teaches that the Lord whose kingdom is among us and whose will is being done on earth and in heaven is transforming us as individuals and as a group. Scriptures reveal a God who is "forming a people particularly his own" (Tt 2:14). We profess that as we engage in Eucharist the Lord is doing great things among us. In the last analysis my agency is simply one of consent-ing to what the Lord is doing to me, to us. Here a psychol-ogist invites others to carry forward the conversation. Choosing to stay the course--the joy of the journey This brief summary of what I am hearing from a very small set of the faithful brings us back to the conclusion of the first recorded conversation on Eucharist. John had Jesus' listeners requesting "Give us always this bread." Jesus indicates that they do not fully understand what they are asking. '¢I'his is the bread that has come down from heaven; not as your fathers ate the manna, and died. He who eats this bread shall live forever" (Jn 6:59). Jesus challenges his listeners. Some depart. Others join Peter, a bit perplexed, but willing to stay the course: "To whom shall we go? You have the words of everlasting life.We have come to believe and to know that you are the Christ, the Son of God" (Jn 6:69-70). Peter does not always get it right. Paul calls him to task on the issue of who is invited to the feast (Ga 2:12). A postresurrection conversation on the way to Emmaus moves two early disciples. They seek out the others and Review for Religious share with burning hearts what happened along the way and in the breaking of the bread (Lk 24:33). That conver-sation continues and needs to continue in our day. Notes 1 P.S. Moffett, "Promoting Agency among Children and Adolescents at the Margins" (Invited Address, American Psychological Association), Journal of Pastoral Counseling 30 (1995). 2 Discourse/speech of Pope Benedict XVI with the Clergy of Rome, 2 March 2006. See the Vatican web page. 3 Dan P. McAdams, The Stories We Live By (New York: William Morrow and Company, 1993); David Bakan, The Duality of Human Existence: Isolation and Communion in Western Man (Boston: Beacon Press, 1996). Prayer Lord, do you now therefore, speaking through my lips, pro-nounce over this earthly travail your twofold efficacious word: the word without which all that our wisdom and our experi-ence have built up must totter and crumble~the word through which all our most far-reaching speculations and our encounter with the universe are come together into a unity. Over every living thing which is to spring up, to grow, to flower, to ripen during this day say again the words: This is my Body. And over every death-force which waits in readiness to corrode, to wither, to cut down, speak again your commanding words which express the supreme mystery of faith: this is my Blood. Teilhard de Chardin, The Mass on the World from Hym .of the Universe, p. 23. 66.3 2007 the feminine DAMIAN C. ILODIGWE Mary and the Magnificat 276 The church teaches us that the Blessed Virgin Mary was assumed into heaven body and soul at the end of her earthly life, to share in the glory of her Son. This is what the solemnity of the Assumption celebrates. It is the victory of Christ over sin and death. Mary was the first beneficiary of this victory, and that is why God preserved her body from decay, not allowing it to undergo corruption. But the victory of Christ is also our victory, as the church affirms in the mystery of faith when we proclaim "Dying you destroyed our death, rising you restored our life, Lord Jesus, come in glory." Like several other feasts of Mary, the Assumption underlines the place of Mary in Christian life. This derives from her privileged choice as the Mother of the Savior. It is not as if she was chosen for this important assignment Damian C. Ilodigwe'is a priest and a lecturer in philoso-phy at Ss. Peter and Paul Major Seminary; P.M.B. 5171, Secretariat P.O; Ibadan, Nigeria. dammychuks@yahoo. tom Review for Religio~s because of anything she was. The choice was gratuitous, depending wholly on God's grace. It is only fitting and proper that mankind should also honor her after she was so honored by God. From the text of Mary's song of thanksgiving in response to the greeting and commendation of her cousin Elizabeth, it is evident that Mary was not oblivious of the significance of her ~privileged choice. She was aware that it was the work of the Lord. And the reality of her choice filled her with immense gratitude and appreciation, to which she gave expression in the celebrated words .of the Magnificat: My soul proclaims the greamess of the Lord, and my spirit exults in God my savior, because he has looked upon his lowly handmaid. Yes, from this day forward all generations will call me blessed, for the Almighty has done great things for me. Holy is his name, and his mercy is from age to age for those who fear him. (Lk 1:46-50) Mary, Privilege and Responsibility We share in the sentiments of appreciation that Mary expresses here. We all enjoy one privilege or another, and, when we come to appreciate the value of what we have, it is often with gratitude. Consider, for instance, the joy of motherhood or fatherhoo& It is a unique privilege to be the father of a child just as it is a unique privilege to be the mother of a child. None of us ever chooses our parents. They are one of those things that are given to us. In the case of his only-begotten Son, God. made the choice of his mother and Mary was the woman. But the joy of mother-hood is not in any way diminished. On the contrary, it is elevated to a greater height because Mary's child is not just any child, but the savior of the world, the Son of God. It is one thing to say that .the joy of motherhood is unique. It is another thing to be a good mother. One is a 277 66.3 2007 llodig~e ¯ Nlary and the ~lagn~at privilege and the other is a duty. For every privilege there is a corresponding responsibility. Being a good mother is the responsibility that goes with the privilege of being a mother. In the case of Mary, she not only enjoyed the privilege but was also a good mother. She took seriously the duties that follow from being a mother. And this we can confirm from the various episodes in the life of Jesus right from the moment of his conception to the time he was buried.1 What we notice is an inseparable union between mother and Son, with the mother doing all she could .to care for her Son. She shared in the sufferings of her Son and remained with him when the going became tough and everyone deserted him. Little wonder she is called the mother of sorrows, given that she was fully united with her son in his passion. The two hearts were one in suffering. It is only logical, then, that when Jesus achieved his glory he should make sure that his mother shared in his glory. This is the logic that underpins the mystery of the Assumption of Mary into heaven. We can regard it as an explicit reward for Mary's fidehty,z True, by the privileged choice of God, she became the mother of Jesus, being preserved from original sin. But it was .by her own cooperation with the grace of God that she preserved her virginity and remained sinless all through her life, so that in her we witness the triumph of life over death, a result that awaits all who walk in the footsteps of Christ. 278 The Example of Mary and Our Contemporary Situation We might ask what all this means for us. The truth is that we too ~are privileged to be followers of Jesus. It is a privilege to be a Christian, and by virtue of our being Christians we carry Jesus in,our hearts. Jesus dwelt in the womb of Mary for nine months and through this medium Review for Religio~ was introduced to the world. Mary's womb was the origi-nal .locus of the mystery of the incarnation. The Word took flesh first in the womb of Mary before he was born in Bethlehem. By the power of divine grace, this same action takes place when we are baptized into the death and resurrection of Jesus. The Word made flesh makes our heart his abode and dwells with us and among us, and through us he is intro-duced to the world. So it is always a unique moment when we step forward to receive Jesus . in Holy Communion. This moment is fundamental to the definition of our Christian identity in the sense that it invites us to become what we receive. While it is a privilege to bear Jesus in our hearts, we need to ask ourselves how well we fulfill the duties deriv-ing from this privilege. We need to ask how we are living as Christians. I suppose this is where the life of Mary speaks to us. We should be concerned to know whether we are giving our best to our Christian commitment. There is no question that the challenges of being a Christian are enormous. They call for a great deal of sacrifice, and it is unlikely that we shall measure up unless we are supported by the grace of God. To love God with all our hearts and serve him with a single-minded devotion is not something easy. It will often require us to do what we would rather not do. And sometimes it may mean having to put off our plan and agenda in order to allow God to have his place in our life. It means preferring God to self and to any other human being. This is what it means to love God in all things and above all things. ~ It is a privilege to be ,. . ~ a Christian, and by virtue of our being Christians ¯ we car~Jesus in,our hearts. 279 66.3 2007 Ilodigwe ¯ Mary and the Magnificat Given her status as protodisciple of Jksus, we can confidently turn to her to teach us how to be disciples of her Son. 280] The demand is radical. But we need not be afraid because in Mary we have an example of one who has passed through this challenge. We see, for example, how she strug-gled through the challenge of accepting God's plan and putting aside her original plan of marrying Joseph. It is not as easy as it sounds. We must consider that it was really a painful choice, as it will be in deciding for God in difficult circumstances in our life. With Mary, however, her faith was the secret of her success. We cannot forget easily her celebrated fiat, which should be our own attitude to all that life brings to us, especially when it seems to run contrary to our desires. "Let it be done to me according to your word" (Lk 1:38) was her response to the angel's invitation to be the mother of Jesus, despite all the confusion and trouble that the thought of this caused her. It is always best to prefer the will. of God to our own will or the will of any other mortal. We may not see the point immediately, but it always turns out that our peace truly lies in the will of God. There are probably no saints who did not come to realize this basic point at some time in their life. It is the same point that St. Augustine expresses at the summit of his search for God when he says, "Our hearts are made for you, O God, and we remain resdess until we rest in you." This has remained the deepest spiritual truth that all disciples of Jesus must learn if they are to attain the life of blessedness, which is the ultimate reward of discipleship. Mary was the first to teach this lesson and live it out by the manner of her life. Review for Religious Thus she was not only the Mother of Jesus, but also the first disciple of Jesus. She was the first to follow him as he deserves to be followed. And in following him she did not spare herself. She gave everything she could give, so that the bond between mother and Son was no mere physical bond, nor was it a mere biological bond. True, they were bonded physically and biologically. Yet the most crucial bond proved to be the spiritual bond, since mother and Son were one in heart and mind. Because of this deep spiritual bond, the mother was prepared to be spent for her Son and, true to Simeon's prophecy, her heart was pierced with sorrow,6 so that like the man of sorrows she became the mother of sorrows, identifying most fully with her Son's predicament (see Lk 2:21-3 5). On one occasion Jesus had been teaching, and there came a message that his brothers and sisters were waiting to see him. In his characteristic manner, he turned to the crowd and responded by asking, "Who are my brothers and sisters?" He then went on to answer that "my broth-ers and sisters are those who do the will of my Father." We may say the question is startling. But the answer conveys his meaning, that the spiritual bond is more important than the biological bond, so that it is not our physical affiliation with Jesus that matters as much as our spiritual affiliation with him. Of course there is no opposition between the two. Yet to ignore the claim of the latter at the expense of the former easily empties discipleship of its true meaning. We must say that Jesus' emphasis on the spiritual serves to preclude this possibility. No one other than Mary under-stood the demand of both affiliations. Indeed in her we find an excellent integration of both demands. Beyond the fact that she was the mother of Jesus, she sought above all to realize the will of God in her life even at the cost of great pain and sacrifice. 66.3 2007 Ilodig'we ¯ ~/~ary and the ~Vlaffnificat Given her status as protodisciple of Jesus, we can confidendy turn to her to teach us how to be disciples of her Son. We can turn to her to teach us how to love and serve her Son with all our heart. As she was always there for Jesus, she is always there for us, since by the gift of her Son she has also became our mother, and what a good mother she is! She continues her work still on behalf of us her children from her heavenly throne, where she reigns with her Son in the glory of the resurrection. She continues to labor to ensure the fulfillment of her Son's wish that all people be saved. Thus, on a day such as the solemnity of the Assumption, we must ask her for the grace to grow in our knowledge, love, and service of Jesus. We must ask her to obtain for us the grace to be faithful to our Christian commitment, so that at the end of our lives here on earth we shall .have the privilege of entering into the glory of the Lord. Notes ' See Federico Suarez, Joseph of Nazareth (Abingdon, England: Scepter, 1982), chapters 6-7. 2 See Mark Miravalle, Introduction to Mary: The Heart of Marian Devotion and Doctrine (Santa Barbara: Queenship Publishing Company, 1993), chapter 2. Review for Religious LEO HERETO Margaret, the Woman of Becchi Mthargaret Bosco was the mother of John Bosco, e diocesan priest who began the Salesian soci-ety for the education of poor and abandoned youth in Turin, a congregation that soon spread through Italy and around the world. Today it is in 192 countries. Hugh of St. Victor declared in the 12th century that the aim of all human activity is the recovery° of Eden and that Eden's very nature is to be unchangeable. In the garden two persons, a man and a woman, failed. The story is stark as narrated in Genesis 3:1-20. In John Bosco's life a woman played a most important part. It is a hundred and fifty years since this woman, Margaret Occhiena, passed away, but her profound influence remains in the Salesians of St. John Bosco. When we think of vocations to the priesthood and to consecrated life, we must never underestimate the feminine dimension. Vocations seem to spring from the womb of women devoted to God and his divine will. When her father in his patriarchal way decided on marriage for his daughter, Leo Hereto SDB writes from Don Bosco Technical Centre; Postal Box 124; Apia, Samoa. 66.3 2007. Hereto * Margaret, the Woman of Becchi 284 Margaret Occhiena married the widower Francis Bosco, a young farmer twenty-seven years old. He had lost his first wife after six years of marriage and was left with a three-year- old son, Anthony. At her marriage in June 1812, Margaret was twenty-three. This marriage saw the birth of Joseph in 1813 and John on 16 August 1815. Francis was to die in May 1817 after suffering what appears to be some type of pneumonia. Before dying he asked Margaret to "take special care of our baby John, who is just twenty-one months old." At twenty-nine Margaret was left with three children, her stepson and her own two boys, and her mother-in-law, the children's "Nonna." Her catechetical method was not what she learned from books, for she was unable to read, but she empha-sized living in the presence of God. The children were taught the importance of duty, openness to others, and never to say no to anyone in need, whether that person was a beggar or a fugitive from the police. Margaret would spend the night with dying people, holding their hands and consoling them. Her children were three dif-ferent characters. Anthony had lost his mother at three and his father at nine, and these deaths had left a scar on his character that made him hostile and nasty in the family. He was "like a bear with a sore head." When his grandmother ("Nonna") died in 1826, he often became violent. He had a deep dislike for his stepbrother John. When John set a book down on the table, the young man would toss it with a great deal of bravado into the wood stove, stamp his foot, and say, "We are workers, and only workers are accepted in this house." Margaret treated this little "Pharaoh" with great calm and concern, never beating him for his misbehavior and always treating him with great kindness as her husband's son. Anthony would sometimes hurl cutting and hurtful words at Margaret, often using the Italian word for stepmother (matrigna), a Review for Religious word with harsh and insulting overtones. Margaret never made an issue of this, but treated him gently but firmly. The Time of Great Decision. In 1835, as John reflected on his vocation, he felt the appeal of joining the Franciscans who had a center among the hills of Piedmont. Poor peasant that he was, he knew that his mother would find it hard to provide the fees for the seminary at Turin. So,he met the prior of the Franciscans, who made him sit for an examination. He passed it very well and was ready to begin his pos-tulancy that year. When John's parish priest heard about this desire of his to join the Franciscans, he rushed to Mama Margaret and told her in shock of her son's proposal to become a Franciscan. Faithful parishioner, the good lady listened to him and reflected on what he said. Later that day, when John came home, his mother with womanly wisdom said, "I have nothing to say to you regarding your vocation, except that you should do what God inspires you to do! Do not be concerned on my behalf. You owe me nothing. Never forget that I was born in poor circum-stances and have lived in poverty all my life. I am happy to die poor. I tell you this seriously. If you ever become wealthy, I shall never cross your doorstep!" John went to the seminary. After his first Mass at Becchi, Margaret had something to confide to her son. "John, you area priest. You will be , "!Neve~rforget that I was born in poor circumstances and ~ ' havk lived in poverty all my life. , i am happy to die poor." 285 66.3 2007 Hereto ¯ ~largaret, the Woman of Becchi 286] celebrating the Eucharist, and so you will be closer to Christ. Remember, John, that to begin to celebrate Mass is also to begin to suffer. You will not realize this at once, but you will gradually become more and more aware of it." In 1844 John finally finished his postsacerdotal stud-ies and began his apostolate for the benefit of boys and young men. He found that without some type of hostel his work for boys would be in vain, He managed to buy a place, the "Pinardi shed," in the "red light" area of Turin. Close to this shed was the villa Gioiosa, notorious for the characters that fitted into this industry. Don Bosco gradu-ally built up a kind of club consisting of boys who were orphans or were seeking work in the big city or had been driven there from the countryside that had been ravaged by drought in recent years. Spending time with these young men, he would have heard people cry, "What are you doing with these young-sters?" His mother was the answer to this problem. She was fifty-three years old, matron or rather queen in her home at Becchi, surrounded by her children and her chil-dren's children. But, when asked by her son to be a part-ner in his apostolate, she packed a small basket with her few clothes, her folded wedding dress and not much more, and went with him to face the chaIlenges of an apostolate among the rejected of society. With this wise mother of his, he would discuss things. And she did the cooking for two hundred, mending their torn clothes, looking after the sick. She became so involved in this apostolate that to.some it seemed rashness or misdirected faith. When a poor beggar came to the door looking for food, Margaret looked at her wedding ring and gave it to him to help feed his large family. Love is limidess. Her wedding dress sym-bolically became a vestment for the Lord. As the rough and at times uncouth young men streamed into the shed at night, she would offer them a thought for the day. Review for Religious In Salesian tradition this became what is called a "good night" (buonanorte) In November 1856 the little lady of Becchi was fast fading away. With deep faith she received her son's bless-ing and the anointing of sick. On 25 November, at sixty-three years of age, this woman of grace gave her soul back to God. Like Monica she asked John not to fret over her going but to remember her at Mass. In her little room were a few old clothes, patched and repatched. Pope John Paul II said of her, "She was a woman of God." Sonnet for the Fall The story of our ancient discontent, Or myth, or fable, or a rueful guess, Catching the heart's sense of slow, sad descent, From fresh to stale, from much to less and less; The arriving, never quite where we went, Words, never quite sufficient to express Exactly what we mean, or thought we meant, The failure even of seeming success. "You'll learn," we tell our children and they will, As we have learned, whose parents learned it, too - The lesson only living can instill, Teaching us Augustine's prayer anew: Lord, thou hast made us for thyself and we Fall, ever, till we fall to rest in thee. Ian T. White 66.3 2007 DAVID COGHLAN Discernment in Common as Cooperative Inquiry apostolic direction 288 The special issue of The Way Supplement in 1996 reflected on the experience of communal discernment. After what it described as a tidal wave of enthusiasm and unrealistic expecta-tions in the 1970s, it noted that "the process of group discernment now holds real possibilities for effective understanding and action."' It is in this context that I explore discernment in com-mon and introduce cooperative inquiry, a form of action ~esearch which is compatible with the kind of faith activity that discernment is and accords with how discernment in common may be conducted. The word research is associated in most peo-ple's minds with theories. Research is conducted in the world of ideas and their formulation. This model has shaped the social sciences since the 17th century. Research, on this model, examines David Coghlan SJ is a lecturer in organizafon development at Trinity College, Dublin. His address is 129 Morehampton Road; Dublin 4, Ireland. dcoghlan@tcd.ie Review for Religious an "objective" truth which exists outside of the world of the researcher and is disconnected from the action of everyday life. Research techniques are thus concerned with objective impartiality, with forms of knowledge that can be defended propositionally and so are considered to be valid and to apply universally. Social sci-ence no longer works with this model alone. When postmodern-ism began to emerge some thirty years ago, people became more aware of language, and in particular of how our experience is influ-enced as much by the language we use as by any objective reality. Others have come to regard human inquiry as seeking knowledge not simply for its own sake, but also for the enhancement of good practice in everyday life. Now, it is argued, is a time for science in action rather than just about action.2 Action research is such a science in action. Action research is research that aims at both taking action and c~'eating knowledge or ,theory about that action. What Is Action Research? As the name suggests, action research is research that aims at both taking action and creating knowledge or theory about that action. The outcomes are an action and some new knowledge, not knowledge only. In effect, action research is about creating forms of inquiry that people can use in the conduct of their lives and involves changing what we take as knowledge. It reflects a con-cern for an "action turn" to replace the linguistic turn of postmodernism.3 It has origins and roots in diverse fields: the social psychology experiments of Kurt Lewin, 66.3 2007 Coghlan ¯ Discernment in Common the pragmatic philosophy of John Dewey, the emergent field of organization development, the liberationist work of Paulo Freire, Catholic action, liberation theology, and feminist thought.4 Ignatian spirituality and action research have a lot in common, and action research contributes to spirituality research. There are some striking overlaps between motifs of Ignatian spirituality--a spirituality in which "action" is a central motif---and the features of this new pattern of thinking in the social sciences called "action research.''5 There are striking convergences between the idea of action research and Ignatian teaching about the interplay of prayer and action. The technical concepts developed by action research theory help sharpen the reflection encour-aged by Ignatian spirituality. Though the methods of the social sciences are sometimes reductive, either ignoring the religious or else translating it into other allegedly more accurate terms, the epistemology and processes of action research are quite appropriate to the knowledge born of grace and religious faith. In this vein, it can be proposed that there is an Ignatian approach to social science. It has been apparent to me for many years that Ignatius was very modern in his approach to reflexive inquiry. This article is a development of an earlier one and continues the endeavor to bring Ignatian spirituality and action research together.6 The purpose is twofold. First, I want to introduce a stream within action research prac-tice, balled cooperative inquiry, and show how it can have close links to discernment in common in the Ignatian tra-dition. Second, I wish to advance further the articulation of an Ignatian approach to social science research so that the practice of discernment in common may be given a voice as research. The contribution, therefore, is to those who undertake research in spirituality and may use action research in researching discernment in common. Review for Religiou~ One contribution that action research theory, can make to Ignatian spirituality comes from the idea that an integrative approach to research incorporates three differ-ent practices, which are called "first person," "second per-son," and "third person.''7 Ignatian first-person practice is concerned with how people find God in their own expe-rience. Ignatian sec- ~ ond-person practice focuses on people's relationships in their shared inquiry about their life together as Christians. Ignatian ~, third-person prac-tice moves beyond the direcdy personal ~ and seeks to enrich the life of the church and the world. In this article, I introduce cooperative inquiry as a form of second-person practice to link with Ignatian second-person practice of discernment in common. The knowledge born of faith and prayer (experien-tial knowing) is expressed in presentational form through our images of God, through the language of our prayers, through religious art and music. This experiential and presentational knowing is articulated in propositional form in the statements of our faith, in the creed, in how our beliefs are formulated and understood through theol-ogy. All this is expressed in practical knowing as we apply ourselves to trying to live the Christian faith. Action research, too, works with ways of knowing that go beyond the propositional form that we think of as research.8 With this brief summary of links between Ignatian spirituality and action research, I now introduce cooperative inquiry as a specific stream of expression within action research. Action, rese arch works with ways :of knowing that go beyond the propositional form , that we think Of'as research. 66.3 2007 Cogblan * Discernment in Common 292. Cooperative Inquiry9 John Heron and Peter Reason define cooperative inquiry "as involving two or more people researching a topic through their own experience of it in order to (1) understand their world to make sense of their life and develop new and creative ways of looking at things and (2) learn how to act to change things they might want to change and find out how to do things better.1° As John Heron puts it, "it is a vision of persons in reciprocal relation using the full range of their sensibilities to inquire together into any aspect of the human condi-tion with which the transparent mid-body can engage.''1~ In cooperative inquiry each person is a co-subject in the experience phases by participating in the activities being researched and a co-researcher in the reflection phases by participating in generating ideas, designing and managing the project, and drawing conclusions. Cooperative inquiry goes something like this. 1. A group agree on what they want to explore. The group may be formed specifically for this purpose. The group talk about their interests and concerns, agree on the focus of the inquiry, and develop together a set of questions or proposals the members wish to explore. As an example, Reason mentions a group of obese and post-obese women who met to explore their experience, how they were stereotyped in society, and how it was difficult for them to obtain appropriate attention from doctors. 2. The group bring actions from their everyday situ-ations into the inquiry after initiating some actions and observing and recording the outcomes of their own and each other's behavior. 3. The group members as co-researchers become fully immersed in their experience. They may go deeper into the experience, or they may be led away from the original Review for Religious ideas and proposals into new fields, unpredicted action, and creative insights. 4. After an agreed period engaged in phases two and three, the co-researchers reassemble to consider their original questions in the light of their experience. Cooperative inquiry works on iteration, or cycling through the four steps. Repetitions--perhaps between six and ten cycles on an inquiry topic--can help toward better understanding of an issue, an improved grasp of the whole issue and its parts. An important element of cooperative inquiry is that it works with the different ways of knowing we discussed earlier. In cooperative inquiry, inquiry is deeper and richer if the different ways of knowing work together, "if our knowing is grounded in our experience, expressed through our stories and images, understood through ideas which make sense to us, and expressed in worthwhile action in our lives."12 Cooperative inquiry is a way of doing research that is radically different from the traditional way. It involves people examining their own experiences and action in collaboration with others who share similar interests and concerns. The heart of the learning process is threefold.13 First, learning takes place through iterative cycles of action and reflection. Second, this learning takes place in a cooperative inquiry group of peers who provide mutual support and challenge. Third, through the process partic-ipants develop a quality of self-reflective inquiry whereby they learn to attend to their own experience and learn how to learn from experience. Heron emphasizes that there is no one account of cooperative inquiry and that his comprehensive presentation should not be construed as the account.~4 This is an important point, for it opens up the possibility of exploring discernment in common as cooperative inquiry. 293 66.3 2007 Coghlan * Discernment in Common Having presented a brief outline of action and research and a general introduction to cooperative inquiry, I now explore how cooperative inquiry and the Ignatian tradi-tion of discernment in common may be linked. To do this They held, as principle thatGod l .,. is kind and gift-giving~ndI ~ / that they should earnestly ;~ seek what God wantedoff ~hern~ .,,. ~ I focus on one partic-ular discernment in common, namely, that of the early Jesuits who met in 1539 to discern their future as a group.~s It is not my intention to focus on discernment in common as such, nor to explore its nuances and processes, nor to do a textual analysis or engage in discussions of the Deliberation's place in the development of discernment in common.~6 In this article my aim is first to introduce the Deliberation in summary form and second to see if the elements of cooperative inquiry can be found in the Deliberation. 2,94 The Deliberation of 1539 On 13 August 1534 at Monmartre in Paris, Ignatius and his six companions pronounced vows of poverty and chastity and a vow to go to Jerusalem, and then they dis-persed. In January 1537 the seven, joined by three others, met in Venice. They spent the next two years in Venice and Rome, preaching and working with the poor. This group of priests was held together by the love of Christ, dedication to apostolic work, the authority of the pope, and the leadership of Ignatius. The time came when dis-persal was imminent, for the pope planned to send them in response to requests from bishops all over Europe. The question was whether this would be the end of the group Review for Religious as a~ group or whether it would seek to establish itself more formally as a group. In 1539 the group deliberated on what it wanted to do. There was a diversity of nationalities in the group, French, Spanish, Savoyard, and Portuguese, and there was diversity of feeling and opinion. Accordingly, the first issue they dealt with was process. They held as principle that God is kind and gift-giving and that they should ear-nestly seek what God wanted of them. There were prepa-ration steps and procedure steps. During the day each man would meditate and reflect on the questions and in the evening share his thoughts with the group and in par-ticular share his reasons and judgments. The intention was that "all with one mind would embrace the truer way of thinking, tested and commended by the more powerful reasons and by majority vote" (187). The first question they confronted was whether to bond together so that geography would not separate them or to cut their ties and disperse. "In the end we estab-lished the affirmative side of the question, that., we ought not split apart what God had gathered and united" (192). The reasons were their shared history and the signs they saw of what God was doing in them. The second question was whether, along with their vows of chastity and poverty, it would "be advantageous [to] pronounce a third vow, namely, of obedience to some-one from among us" (194). This opened up the ques-tion of authority in the group and, in effect, whether the group would form a religious order or not. "Then we had persisted in prayer and thought for many days without hitting on any satisfactory resolution of our uncertainty. We. started to cast about for better ways of working out such a resolution" (195). Given the impasse they were in, would it be better for the group to go away to a hermitage and be secluded, 66.3 2007 Cogblan ¯ Discernment in Common 296 Each was to ready himself through prayer, Masses, and meditation to reach the or should they stay in the city and continue their apos-tolic ministry, or should they delegate a few to reach a conclusion on behalf of the group? They opted to stay in the city and continue their apostolic ministry and give half of every day to their deliberation. Each was to ready himself through prayer, Masses, and meditation to reach the right dispo-sitions. Second, none of the companions was to communicate with any-one else about the issue. right dispositions. Third, each was to think ' ~, ' of himself as a stranger ~ to the group and so to be more objective and not caught up in the emotions of a group member. These preparations were to enable each member to make an individual contribution to the whole process, presenting his personal view. When the group convened, it used another proce-dure, also aimed at shifting the impasse. "Each one was to declare all the disadvantages which could be brought against obedience [by vow, to one of our group], all the reasons which presented themselves, and which anyone of us had found in his own private reflections, meditation, and prayer. What he had gathered, each in his turn was to make known" (201). "On the next day we argued for the opposite side of the question, each one putting before the group all the advantages and good consequences of such obedience which he had drawn from prayer and medita-tion. Each took his own turn to present his reflections" (203). Eventually they reached their outcome. "During many days, from this side and that, we worked over a mass of Review for Religious data related to the resolution of our problem, we exam-ined and weighed the more forceful and important rea-sons and took time as usual for prayer, meditation, and reflection. By the Lord's help, we did at last, not [just] with a majority judgment but without a single dissenting voice, come to this conclusion: Obedience to one of us is highly advantageous and highly necessary in order to ful-fill more effectively and exacdy our primary desire of ful-filling God's will in all details of life, in order to preserve the Society more assuredly, and finally in order to pro-vide properly for all the detailed matters of spiritual and temporal business which arise" (205). The Deliberation took almost three months. As Jules Toner comments, the success of the more fully developed method for discern-ment was not only the reformulation of the process from the first question in order to deal with the more complex second question: it was also their establishing a method that they used on many other questions over a longer period of time (208). The Deliberation as Cooperative Inquiry Now I discuss how the Deliberation may be viewed in terms of cooperative inquiry, drawing on the four-point process that I oudined above. The first point is clear. A group had an issue that its members needed to explore together; the group met to seek where God was leading it, whether toward dispersal or formal ties between its mem-bers. While it had an informal leader of great influence in the person of Ignatius, the group met as peers. Second, it did not convene just to make a management decision but to engage in a reflective process that included each

Issue 33.1 of the Review for Religious, 1974. ; Review ]or Religious is edited by faculty members of the School of Divinity of St. Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copy-right (~) 1974 by Review ]or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.75. Sub-scription U.S.A. and Canada: $6.00 a year; $11.00 for two years; other countries, $7.00 a year, $13.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be .accompanied by check or money order payable to Review ]or Religious in U.S.A. currency only. Pay no money to persons claiming to represent Review ]or Religious. Change of address requests should include former address. R. F. Smith, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor Associate Editor Questions and Answers Editor January 1974 Volume 33 Number 1 Renewals, new subscriptions, and changes of address should be sent to Review for Religious; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts, books for review, and materials for "Subject Bibliography for Religious" should be sent to Review for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. Review for Religious Volume 33, 1974 Editorial Offices 539 North Grand Boulevard Saint Louis, Missouri 63103 R. F. Smith, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor " Associate Editor Questions and Answers Editor Review ]or Religious is published in January, March, May, July, September, and November on the fifteenth of the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edi-tion of Review ]or Religious is available from University Microfilm; Ann Arbor, Michigan 48106. Copyright (~ 1974 by Review for Religious. Documents concerning Religious The following are seven recent documents concerning religious given here in chronologi-cal order and in the English translation provided by the weekly English edition of L' osservatore romano. LETTER TO THE GENERAL OF THE JESUITS To Our Beloved Son PETER ARRUPE Superior General of the Society of Jesus On the solemn occasion of Easter last year you intimated to Us that you were thinking of calling a general congregation of your Society in the year 1974, whose task it would be to explore the most apt ways for the Society to per-form its work in the Church and in the world of today. Importance of the Congregation Our Venerable Brother, the Cardinal Secretary of State, replying in Our behalf,~sent you Our best wishes. Now that you have publicly annoUnced the general congregation, and the provincial congregations are soon to be held for the election of delega.tes and for the preparation of postulata to be proposed to the general congregation, We Ourselves because of the love We bear the Society wish to address Ourselves through this letter to you and your companions to encourage you and to send you Our best wishes for a happy outcome of the congrega.tion. For we are well aware of the great im-portance of convoking it at this time, which could be an hour of decision, so to speak, for the Society of Jesus, for its future destiny and for its task in Church, as it is also for other religious families. 4 / Review for Religious, Volume 33, 1974/1 This meeting is a sign--and We are happy to say so--that the Society of Jesus is making a great effort, in accordance with the aims of its institute, to adapt its life and its apostolate to the needs of today's world, which is so constantly and rapidly changing. The Mind ot Vatican II Your desire, in fact, corresponds with the norms of the Second Vatican Council, the proper and careful implementation of which We Ourselves are strenuously trying to attain. Indeed, the congregation is in accord with the opinion of the Council fathers who said: "Effective renewal and proper adap-tation cannot be achieved except with the cooperation of all the members of the institute" (Decr. Perfectae caritatis, 4). However, if that universal Synod was looking for renewal fitting the needs of the present, it did not want this to be brought about through a hazardous experimentation that might be alien to the very character of the religious family, or lead to an abandonment of the primary values of a life consecrated to God. No, it was the mind of that Synod that the common elements of religious life should be confirmed and that they should be allowed to grow and develop. These are: a following and imitation of Christ, "as proposed in the Gospel" (ibid., 2); a renuncia-tion of worldly things so that the religious might live for God alone and for the building up of the Church; a practice of all the human and Christian vir-tues, best achieved by a joyful and constant observance of the vows (cf. ibid., 5), which should lead to the heights of the spiritual life where sublime contemplation is joined with magnanimous action. In Our apostolic exhorta-tion "Evangelica testificatio," which We published later, We explained all this in more detail and dealt with it more fully, using it as a paternal invita-tion to all religious that "they might shed light among men, so that, when they see the good you do, they might give praise to the Father in heaven" (cf. Mt 5:16). The Society of Jesus, especially called to walk in the path of the follow-ing of Christ, should feel itself particularly impelled to review its style of life, testing it constantly in the light of the Gospel, according to the exhortations contained in the words and example of St. Ignatius. Let this be undertaken with a view to actually effecting the renewal begun at the instance of the Council, taking into account new circumstances and needs. This should be done, however, in accordance with the spirit of the Society of Jesus, that is, in fidelity to its tradition which is based on .Christ, on the Church, on St. Ignatius. Hence, that the preparation for the coming General Congregation may not be limited to organizational matters, but give to all the members of the Society of Jesus a proper orientation and win their full commitment to it, they will have to rehearse with penetrating insight, a clear grasp of reality, and a profound sense of duty those principles of the spiritual and apostolic life which for centuries formed, as it were, the very structure that held the Documents concerning Religious / 5 Society together, and which made it a most serviceable instrument for a pastoral, missionary, and educational apostolate involving cultural forma-tion of" the highest excellence. Those responsible for this accomplishment were a large group of men distinguished for holiness of life and love of neighbor. Sources of Strength The foundations of religious formation which were laid in the past should today, even under changed conditions, still be the source of strength of the Society of Jesus. They are: a diligent dedication to prayer, which "has its origin in the authentic sources of Christian spirituality" (cf. Decr. Per- [ectae caritatis, 6); an austerity of life, preventing a person from easily adopting that frame of mind which, casting aside that which is sacred, pre-vails in so many forms of contemporary life and practice; supernatural strength by which apostolic effectiveness is increased, and in the absence of which no action, no matter how excellent on the surface, can yield lasting fruit for the transformation of the human conscience; complete observance of the vows, especially obedience, which is peculiar to the Society and a condi-tion of its religious discipline by which its vigor was always preserved. Hence, there must be no attempt to introduce new methods of deliberation and deci-. sion-making that not only undermine the very notion of obedience, but alter the nature itself of the Society of Jesus. Finally, the ascetical value of com-munity life and the advantages it offers for the formation of character should be kept in mind. To these weighty principles We would also add in a very special manner the fidelity to the Apostolic See, whether in the area of studies and education of young scholastics, who are the hope of your order, or of the students at-tending the great number of schools and universities entrusted to the Society, or in the production and publication of writings aimed at a wide circle of readers, or in the exercise of the direct apostolate. Dangers to Essential Structure of the Order Nor are We ignorant of the fact that over the past few years in several parts of the Society--and it is by no means absent either from the life of the Church in general--certain tendencies have arisen of an intellectual and dis-ciplinary nature which, if fostered and given support, could lead to serious and possibly irreparable changes in the essential structure itself of your So-ciety. As you know, Beloved Son, we have through Our closest collaborators called your attention more than once to these matters, while expressing the hope that the expected renewal will be brought about securely and smoothly. Therefore, on the occasion of the announcement of the gen-eral congregation We express once again Our desire, indeed Our demand, that the Society of Jesus should adapt its life and apostolate to today's con-ditions and needs in such a way that confirmation be given to its characteris- 6 / Review ]or Religious, Volume 33, 1974/1 tics as a religious, apostolic, priestly Order, linked to the Roman Pontiff by a special bond of love and service, as ratified in the "Formula of the Institute" or fundamental rule of this same Society, approved and repeatedly confirmed by Our predecessors. In the adaptation of which We .speak, experience will be your teacher. It will show what concrete forms of life and action have now become irrelevant and outdated, and what new needs and opportunities pre-sent themselves of work to be undertaken or directed according to the mind of Christ and the nature of the apostolate. We also hope that in the preparation for the general congregation, and later when it is in session, all the religious will be intent on the good of the Society, united in that charity required by your Founder, whose voice can still somehow be heard, in your Constitutions: "Union and agreement among all ought to be sought with great care, and the opposite ought not to be per-mitted; in order that, being united among themselves by the bond of fraternal charity, they may be able better and more efficaciously to apply themselves in the service of God and the aid of their fellowmen" (P.III, c.l, n.18). Final Thoughts~ and Suggestions These,, then, are Our wishes; that they may be heeded we pray to ,the Virgin Mother of God, Queen and Mother of the Society of Jesus; may she support it with counsel, strengthening goodwill, stirring up hearts, and in-spiring all the religious to ever more zealously imitate the Divine Savior in their task of constantly and courageously establishing His reign. What we have written should show you and your companions what is ex-pected of you by Us, who know well what influence the Society of Jesus has, what the task is that it has to fulfill, what confidence it enjoys; all this must be carefully considered, both with respect to the Society itself and with respect to the Church. We wish you to inform your collaborators and all the members of the Society of Jesus of this message, so that each one may see the witness of Our paternal benevolence and of the concern We have for the future destiny of the same Society. For We are convinced that the more faithfully the sons of St. ignatius conserve the Ignatian charism as it appears in the principle docu-ments of the institute, the more effectively will they pursue the glorious work of evangelizing today's world according to their God-given vocation, emulat-ing the example of so many Jesuits who consistently tried-~--and We use the words of St. Ignatius--"to distinguish themselves in the total service of their eternal King and universal Lord" (Spit. Ex., II week). Having made known in writing what is in Our heart, We gladly impart to you and to the whole Society of Jesus the Apostolic Blessing as an'augury of the divine assistance. ~ " From the Vatican, the fifteenth of September, 1973, the eleventh year of Our Pontificate. PAUL VI Documents concerning Religious "/ 7 LETTER ON ST. BRIDGET OF SWEDEN To Our Venerable Brother JOHN E. TAYLOR Bishop of Stockholm In this year marking the sixth centenary of her death, honor is rightly paid to St: Bridget, Flowei" of the North, and rightly are the faithful exhorted to direct their thoughts, with fresh° enthusiasm, so to speak, to the spiritual beauty of this heavenly one, as her memory is being solemnly recalled to mind. This chosen woman had a double fatherland: Sweden, where she was born at the beginning of the 14th century and Rome, where she spent nearly 20 years, and where after her return from a pilgrimage to Jerusalem, she de-parted ripe for heaven, to the eternal Jerusalem, on the 23rd day of July, in the year 1373. ~ In that northern region to which the devout mind turns with heightened eagerness on this occasion, the ecclesiastical life was at that time in a fluorishing state, particularly because the Cistercian monks and after them the mendicant orders had introduced a piety that was well adapted to the people. For nurturing this piety, devout pilgrimages, to which Christians were much given, proved very effective. And' when the Scandinavians ad-venturously and with devotion and enthusiasm betook themselves to the holy places:in distant parts of the world, they, as it were,°exchanged spiritual riches with other brethren in Christ whom they met and also experienced in a vital way the unity.of the body of the Church. Wife and Mother Such were the times in which Bridget grew to womanhood. Although she desired to consecrate her virginity to God, she was thwarted in her desire of a Divine Spouse. In,submission to the will of her father, she married Ulf Gudmarsson, an excellent man. As wife and mother she was a shining ex-ample; she lived united to her husband by the bond of Christian love andsh~ reared her' eight 6hildren with discerning wisdom; that is to say, she wished them to grow up to be not only good citizens of their fatherland, but also servants and children of God. And so it came about that the seeds of religious vocation came?to flower among her offspring. Indeed, her second daughter, Catherine, with the aid ofdivine grace reached the heights of sancity. Nor may ewe neglect to mention the charity of St. Bridget lavished on the mem-bers of Christ suffering from poverty or other distress. Following a pious pilgrimage they had made together to the Shrine of St. James at Compostella, Bridget's husband entered a Cistercian monas-tery and soon after he died there. Whereupon Bridget, having set her domes-tic affairs in order, devoted herself entirely to the ascetical life and prepared for her own flights to God, by whom she wa~ richly favored with mystical 8 / Review for Religious, Volume 33, 1974/1 gifts. During the two years in which she lived in a retired place near the monastery where her husband Ulf had withdrawn from the world, she was inspired by Christ with the resolve to found a new Order to be named for our Divine Savior, in honor of Mary the Virgin Mother of God. There would be double monasteries housing in separate buildings men and women who had,freed themselves for divine pursuits, but they would constitute onecom-munity, as it were, gathered together in God's name. This order, whose rule Our Predecessor Urban V approved in 1370, began with the foundation called Vadstena. Spiritual Writings There is cause for rejoicing indeed in the fact that this religious family, which almost disappeared at the time when the seamless garment of the Church was pitiably rent, began to flourish again at the beginning of this present century, insofar as its branch of consecrated women is concerned; and a house was established at the Campo dei Fiori, where the mother foundress had formerly lived. That this institute may prosper with a happy increase in this anniversary celebration honoring St. Bridget is the object of our earnest desire. Deservedly extolled also are those works which are entitled "Revela-tions," and which set forth the mystical graces bestowed on St. Bridget. They are records valued besides for their wealth of sacred doctrine, treating of her cult of our Savior's humanity, of His sacred passion, of the Blessed Virgin, St. Joseph, and the angels. The spiritual writings and religious art of the 15th and 16th centuries reflect the strong impact of these works. Solicitude for the Church Broadening the range of her concern, however, St. Bridget, like another Catherine of Siena, extended her great and zealous solicitude to the Church and the Apostolic See in that troubled period. As a devoted daughter she sought the reformation of the Church, ihe Mother of all, which, as Vatican Council II says, "is summoned by Christ, as she goes her pilgrim way, to that continual reformation, of which she always has need, insofar as she is an institution of men here on earth" (Decree on Ecumenism, Unitat& redinte-gratio, 6). Like the "valiant woman" she was, Bridget entreated Clement VI, lingering in Avignon, to return to Rome and urged the proclamation of the jubilee year of 1350. This woman, then, who by her life and work united so admirably and beneficially in the one Church her illustrious native land of the North and the See of Peter, corroborates, so to speak, as a citizen of heaven, the gener-ous efforts of those who after a prolonged and lamentable severance are now striving to restore Christian unity. Indeed, Our predecessor Boniface IX ap-pears in some way to have foretold this when in an apostolic letter dated under his seal, 7 October 1391 he said that he declared Blessed Bridget of Documents concerning Religious / 9 happy memory to be a saint "for the unity of the faith and of the Ch'urch" (Bullarium Priv. ac Dipl. Pont., III, Rome, 1741, p. 391 ). Tolally Dedicated Again, we rightly commemorate this singular and exemplary woman be-cause, although she was totally dedicated to God, she was not estranged from her own people. More than this, animated by a Christian love of her native land, she labored for its true progress. Her own family gave 'to Sweden for almost a hundred years kings, among them St. Eric, who were intent upon the good of their people and social justice. And although occupied with household cares, St. Bridget often served as an instructress in royal duties at court and was like a watchful mother to King Eric the Great (or Erikson) and his wife. She gave them a Swedish translation of the Holy Bible, and for this and for her writings mentioned above, she obtained a place in the literary history of her country. May her light shine radiantly, therefore, a light recognized also by those who are not of the Catholic communion. May this extraordinary woman in-tercede with God that He may graciously bestow on the Church the gifts of peace and unity. These obtained, may the faithful of Christ in Sweden and the adjoining northern regions come to recognize that he who is placed over the Catholic Church and exercises the highest apostolic ministry testifies to a singular esteem and brotherly love for them. May the example of this devout pilgrimage ot~ olden days kindle the hearts of those who come to this City in the forthcoming Holy Year, so that sincere repentance and desire for the interior life may bring about a spiritual renewal that will benefit not only in-dividuals but the Church also and civil society. This then is Our message to you in observance of the sixth centenary of th~ death of St. Bridget. In conclusion, We affectionately impart to you and to the faithful under your care the Apostolic Blessing as a token of spiritual strength and joy. This Blessing we desire to extend also to the Abbess Gen-eral and the Sisters of St. Bridget, the Order of our Divine Savior. From the Vatican Palace, on the 19th day of September, in the year 1973, the eleventh of our Pontificate. PAUL VI ADDRESS TO BENEDICTINE ABBOTS The following address was given October 1, 1973, to 270 abbots and con-ventual priors of the Benedictine Confederation led by the Abbot Primate, Dom Rembert Weakland. Also present for the audience were three Orthodox monks and three Protestant monks. From the heart we greet you, representatives of the whole Order of St. Benedict, who, in St. Cyprian's words, have come "to the Chair of Peter and the primatial church, the source of priestly unity" (Ep. 12, 14; PL 3,844-5). You have desired also to pay a visit to us, the successor in the apostolic min- Review for Religious,. Volume 33, 1974/1 istry to that same blessed Peter, in the long intervening line of Pontiffs. We greet also the Priors here present ot~ monasteries located for the most partin Africa and in Latin America, in which areas, with laudable spontaneity you devote your energies to missionary work; that is to say, "you are diligently engaged in implanting there the very rich tradition of your Order" (see Conc. Vat. II, Decr. Ad gentes divinitus, 18). Experiencing God We welcome in addition, recognizing at the same time the high prestige they enjoy, the observers, who, though not full participants in the Catholic communion, are yet striving to follow in the footsteps of St. Benedict. Fi-nally, we receive paternally the abbesses of monasteries and th~ mothers general here present of congregations that adhere to the spirit of this Patri-arch and are called by his name. We know that you are now holding a meeting on a subject of no small consequence; namely, on the mode of experiencing God in monastic life. This topic has various facets, as it were, whether it is considered according to Biblical doctrine, to sacred liturgy, to history, to the conditions and exigen-cies of the present day. We regard this subject as serviceable indeed, if this troubled age of ours is really to return to the great and fundamental reflec-tions that concern human existence itself. For there is danger today that men may banish the sacred from their minds and from their condu& and even presume they can do without God, at least in the use they make'of thoii" lives. Sometimes even those who have given themselves to the divine service and are dedicated to the pastoral ministry can be infected with this secular view. You, however, as monks in appearance, dress, and way of life affirm or should affirm that you belong to the number of those who do not rely upon the vain and passing things of this world, but seek wholeheartedly Him who is the Absolute: whom alone we ca.ll God, God our Highest Good, God Eternal. Here there shines before the eyes of the mind the true concept of religion, whereby man becomes intimately aware that he is ordered to God, Creator, Ruler, Last End, and Author of Salvation, to whom he owes in-terior and exterior worship. Such religion, therefore, encompasses the entire man and obliges him to devote himself to God in wholehearted service. Hence, you who "have chosen the best part" (see Luke 10:42), inasmuch as "your main task is to render the Divine majesty a service at once sim-ple and noble within the monastic confines" (see Conc. Vat. II, Decr. Perfectae caritatis, 9), dembnstrate the excelling power of the interior life for opposing that secular propensity whereby men are induced to abandon their own true center, as it were, and surrender themselves to exterior things. Liturgy of the Hours It should be your concern, then, to be religious who are truly, called so, Documents concerning Religious under a unique title, since you strive to ascend to God, to whom you have been consecrated by the profession of the evangelical counsels, through liv-ing the contemplative life, which you nourish by daily effort. Merely in doing this you express your protest against the neglect of God and against the profane way of life which pervades the world in these times. From our brief exposition, the excellence of prayer to be directed to God is already manifest. Indeed, all the sons of the Church, as you well know, are to adore the Father "in spirit and in truth" (see John 4:23). But since in the world of today prayer is beset by so many snares and threatened by so many perils, to you, who enjoy a more fortunate position, is entrusted the special task of directing your study and efforts to the end that the Church may really appear as the Ecclesia Orans. We are cognizant of the zeal with which you have studied the liturgical aspect in this meeting. We rejoice greatly in your diligence and your ardent desire to make that venerable tradition of yours flourish among you and to preserve that which constitutes the essential part of your spiritual life and which in the course of the centuries has ever enhanced the life of the Church itself. We know also of your solicitude for the vital force, the profound sig-nificance and the benefits which have been derived from the renewal of the liturgy that you brought to pass. Joined to this solicitude of y_ours is appre-hension lest these same benefits be not rightly and duly recognized, the more so because differing inclinations of soul in the great family of- St. Benedict have become evident with regard to the order to be observed in the Liturgy of the Hours; that is, whether this order should be uniform in the various monasteries or particular to each one. Need to Study and Weigh This is a very important question, whether as pertaining to your con-sistent historical and spiritual tradition or to your monastic cohesion which is no longer supported by only one form of sacred liturgy, but is expressed through several different voices, so that in celebrating the praise of God you are no longer "speaking with one voice." Consequently, this question should be studied in such a way as to embrace all its aspects in accordance with the vows made by you, before appropriate norms with the force of precept are laid down. Nevertheless, we wish to state that the difficulties which have arisen should be so weighed, and due account taken of the benefits already ac-cruing, while with joint effort you strive to offer a testimony of fervent and ardent prayer to the world of today with its secular outlook. Assuring you therefore of our fatherly concern for the welfare of your monastic communities, we strongly affirm that we shall take under our eager and careful consideration the outcome and result of the work you have begun on this question, and already at this stage we acknowledge our Review [or Religious, Volume 33, 1974/1 high esteem for the manner in which, with your wonted wisdom, you are addressing yourselves to this task. However, you are obliged to fulfill not only the duty of liturgical prayer, immensely important as this is, but also that of private prayer. On this sub-ject the Second Vatican Council has given a wise reminder (see Const. Sacrosanctum Concilium, 12), and St. Benedict himself is considered to treat of this point in his Rule, in the section headed. "De reverentia ora-tionis": "Supplication should be made to the Lord God of the universe with all humility and pure devotion" (cap. 20; see P. Delatte, Commentaire sur le R~gle de Saint Beno~t, Paris, p. 217). The exhortations of your founder are by no means inappropriate to this age, in which things progress and change with such rapidity. Just as in former times, so also now, you are to establish "a school of the Lord's ser-vice" (Reg. prol.); in other words, your monasteries should be so struc-tured that those who enter therein learn how to serve God and how to be continuously employed in His service. Such service, however, chiefly com-prises divine worship, by which the virtue of religion is exercised, as we have indicated above, and also holiness. With reference to worship we should like to bring out a special point: in celebrating the sacred liturgy with diligence and piety, as it behooves you to do, let. the sweet voice of the singing Church sound forth and never cease to sound forth in your churches. For men of today also feel the in-effable power of song that uplifts the soul and with gentle modulation gives expression to feelings of adoration, praise, penitence, and petition. Specially Chosen As regards holiness, this thought of St. Augustine should be deeply meditated: "Let not your voice only sound forth the praises of God, but let your deeds be in harmony with your voice" (Enarr. in Ps. 166, 2; PL 37, 1899). Although you have withdrawn from the world, to be occupied with the Lord, you have nonetheless "been specially chosen to preach the good news" (Rom l:l). May that hidden apostolic fruitfulness of which the Council speaks (see Decr. Perfectae caritatis, 7) flow out therefore from your mon-asteries upon the Church and society. May the yeast be prepared in them whereby, through the operation of divine power, the world may be renewed. This holiness, moreover, pertains not only to the life of the soul, but also to what you are doing for the cultivation of natural gifts, inasmuch as, to mention some examples, you devote yourselves to liturgical, Biblical, and historical studies for the common benefit, or, you engage in work, especially manual labor. Indeed, this last, may I add, enables you to go to the assist-ance of those who are suffering from poverty and other hardships, in keep-ing, of course, with the practices of the monastic life. This is in accord with the mind of the Council fathers who exhorted religious "to contribute to the Documents concerning Religious / 13 support of the poor, whom all should love with the tenderness of Christ" (see Decr. Per[ectae caritatis, 13; Const. Gaudium et spes, 42). Finally, not only your own individual life, but the life of the community as a whole, whereby you are joined one to another with the sweet bond of charity, should be adorned by this mark of holiness: that through the fel-lowship of community life directed to God, each individual is assisted in carrying out his service to the Lord, is incited to work for his brethren, is protected from dangers. Thus you will truly bear witness before the world to the holiness of the Church. In short, a community such as this, like a kind of novitiate, prepares religious during their lifetime for the everlasting day. Not without reason did St. Bernard reckon among the aids to good works: "to desire eternal life with all spiritual avidity" (Reg. cap. 4). ~ Example and Exhortation Of all these practices let the abbot give the example and exhort thereto the brethren entrusted to his care. Although the office of governing is ren-dered more difficult at the present time, yet he who "is believed to hold the place of Christ in the monastery" (Reg. cap. 2) should make the utmost effort that the vigor of spiritual life and of monastic discipline be strength-ened, increased, and, if need be, restored. To this end the abbot should en-deavor to maintain an unimpaired union with the magisterium of the Church, like a channel through which living water is drawn off for himself and for the brethren placed in his charge. The foregoing is what we have had affectionately in mind to say to you, and we do not doubt you will strive that your Order may aid the building up of the Church with spiritual forces, also in these times, to the needs of which it should prudently adapt itself. The announced Holy Year should offer you further incentive, since as you know we wish it to be a time of interior renewal. Lastly, as a pledge of heavenly gifts and as testimony of our assured affection, we impart the Apostolic Blessing to you who are here present and to all the members of your families in the Lord. ADDRESS TO THE LITTLE SISTERS OF JESUS The following address was given to the Little Sisters of Jesus at an audience of October 3, 1973. Dear Little Sisters of Jesus, last Friday we had the very sweet joy of meeting you at Tre Fontane, in the eloquent simplicity of your houses and in an impressive atmosphere of evangelical serenity and happiness. Your participation in this audience is like a return feast, for you and for us like-wise. To the thirty-seven Little Sisters who have just made their vows of per- 14 / Review ]or Religious, Volume 33, 1974/1 petual consecration at St. Peter's tomb, we address our best wishes for fervent faithfulness. But our brief words are also addressed to their families, who have in many cases come from very far away to be present at their de-finitive commitment "because of Jesus and the Gospel." They are addressed likewise to the two hundred Little Sisters at present attending a session of spiritual formation under the direction of dear Father Voillaume. We entrust to you our heart's most ardent desire. We would like you to take all over the world the conviction that a religious profession com-mits at such a profound level that changes of structures and activities have only a relative importance, even if one suffers from them. The essential thing is to keep a very keen awareness of the call of Christ who chooses His friends Himself (see Jn 15:15.) Is not Fr~re Charles de J6sus an example of this faithfulness deepened through different, if not contradictory, situ-ations? It is clear, however, that his mysterious route finds its coherence and its unity in passionate imitation of Jesus Christ, the One Model. Fr~re Charles de J6sus appears as one of the most perfect types of this deep faith-fulness of a human freedom to the freedom and faithfulness of God, who took him far beyond his expectations and hopes. Dear Little Sisters of Jesus, be confiden!! To be faithful does not con-sist in becoming tense over one's promises, but in relying on the Lord to ensure our ~faithfulness. That is why the long hours spent~with Christ in the Holy Eucharist will always be the primary and indispensable source of the friendship, the evangelical testimony you have promised to give in the Church and in the world today. It is with these sentiments that we renew our affectionate Apostolic Blessing to you and to your relatives and to your whole religious family. ADDRESS TO REDEMPTORISTS On October 6, 1973, the Pope gave the following talk to the members of the general chapter of the Redemptorists. Beloved Sons, To you assembled in the General Chapter of your Congre-gation of the Most Holy Redeemer and engaged in deliberations of great importance to the life of your religious family, We extend our affectionate greeting. We desire, moreover, to welcome expressly the new superior gen-eral, who is charged with the office and the burden of guiding your congre-gation through the difficulties of our times--neither few nor inconsiderable --and of conducting it to "green pastures" (see Ps 22:2). Purpose of Chapters A general chapter provides an excellent opportunity--offered to every institute--to 'reflect once more upon the true nature and end set for the institute and to hold discussions that will have a salutary effect on the life of the members. For the responsibility of a general chapter is not discharged Documents concerning Religious / 15 by holding elections and. legislating; .the chapter must also promote the spiritual and apostolic vitality of the whole body (see Litterae Ap. Ecclesiae sanctae, motu proprio, I, 2). Therefore, in a meeting of this kind, the entire family is gathered together in the presence of God to hear His voice and take counsel with regard to its renewal which, as also for the whole Church, "essentially consists in an increase of fidelity to its own calling" (see Conc. Vat. II Decr. Unitatis redintegratio, 6). Your congregation was founded by that most devout Doctor of the Church, St. Alphonsus, in order that its members might sanctify them-selves by an assiduous and faithful imitation of Christ and also engage in apostolic works, above all that special care of souls involving salutary con-tact with the most abandoned. Servants of God Beloved Sons, you are servants of God in the true and primary sense of the word; for "by your vows you are totally dedicated to God through an act of supreme Love" (see Const. Lumen gentium, 44). To be dedi-cated means to be given over to another as his property and possession. You should be followers of Christ as the Universal Synod advised all re-ligious (see Decr. Perfectae caritatis, 2a), corroborating, as it were, and realizing more completely the desire of your Father Founder. Hence each of you must endeavor to order his life to a certain unity and seek Christ daily with a sincere and generous heart. Daily you should put on Christ, an effort which is the beginning and the end and the whole of your life, whether as individual religious or as communities. Thus you truly make Christ present in the world, which is in many instances utterly alienated from Him, its Redeemer. Then those who see you, who speak to you or liave dealings with you may experience a certain mysterious power emanating from our Savior. Thus also you manifest the holiness of the Church, to the world which especially demands holiness in her sons. Life of Charity This daily effort to put on the likeness of Christ constitutes, however, a life lived in charity and motivated by charity. For religious thus "impelled ¯ . . live ever increasingly for Christ and for His body the Church" (Decr. Perfectae caritatis, 1 ). But love truly and properly so called is not for a limited time, is not hedged by conditions, is not rendered less ardent by difficulties, and knows no end. Justly did the Second Vatican Council address to every religious the following exhortation to fidelity: "Let all who have been called to the profession of the vows take painstaking care to persevere and excel increasingly in the vocation to which God has summoned them" (Const. Lumen gentium, 47). The life in which one dedicates himself to God with an undivided heart 16 / Review Jor Religious, Volume 33, 1974/1 becomes a means to show forth the love of God for men. Just as God "loved the world so much that he gave his only son" (Jn 3:16), so too a religious who strives to attain the fullness of his vocation is a kind of gift bestowed upon the world. For an apostolate that is enlivened by continual prayer, liturgical and private, by ascetical zeal and the practice of the vir-tues, transfuses the divine life into men and constitutes in its truest sense the service of one's brothers in Christ. Beloved members of the Congregation of the Most Holy Redeemer, you have illumined the Church by the sanctity of certain of your brethren, of whom We are pleased to recall to mind the Saints, Alphonsus Mary de'Liguorl, your founder, Clement Hofbauer, Gerard Majella, Blessed John Nepomucene Neumann. By your apostolic labors you have brought the light of divine grace to so many souls. On the occasion of this general chapter, persevere with renewed alacrity in your noble purpose, and if need be give fresh impetus to your zeal and redouble your efforts that the Church of God may reap benefit from you now and in the future as in times past. In fatherly encouragement to you in all these efforts, we lovingly im-part the.Apostolic Blessing .~o you who are present here and to all your members. ADDRESS TO MISSIONARIES OF THE SACRED HEART At the general audience of October 10, 1973, the Holy Father gave the follow-ing talk to jubilarian Missionaries of the Sacred Heart who were present at the audience. Venerable Brothers and Dear Sons in Christ, It is a joy for us to receive you on this occasion which marks the anniversary of your sacerdotal ordi-nation. For forty years you have exercised the ministry of the priesthood, having been called by the Lord Himself and sent out by the Church to preach "Christ crucified" (1 Cor 1:23) and to assist in giving witness to His Resurrection (see Acts 4:33). We can well imagine how many graces the Lord has offered you over the years and how many helps your ministry has brought to those whom you have served with fidelity and sacrifice. On this happy occasion we are glad to offer you our blessing, our felicitations, and our encouragement. We see you as part of a vast number of our brother priests who have been conscious of their responsibility and calling and who have endeavored with God's grace to perform their ministry, in the spirit of St. Paul, as one "worthy of God's approval, a workman who has no cause to be ashamed" (2 Tim 2:15). Today we wish, at this point in your lives, to confirm you in the faith, which you have received and preached, and in the priestly vo-cation that has been your precious gift, high dignity, and important obliga-tion. We urge you at this time to keep alive your hope and to maintain to the end that confidence with which you began (see Heb 3:6,14). To each Documents concerning Religious / 17 of you we say with the Apostle: "God . . . will not forget your work and the .love you have shown him by your service, past and present, to his holy people" (Heb 6:,10). May Christ fill all of you with joy and keep you in his love. On our part we cordially give your our special Apostolic Blessing. Our special greeting of grace and peace in the Lord go to the members of the General Conference of the Congregation of the Missionaries of the Sacred Heart, gathered together to consider questions of religious life and missionary activity. As we assure you of our paternal affection and en-couragement, we pray that Christ Jesus will make you apt instruments of preaching His gospel with ever greater effectiveness. We pray that you may indeed draw copiously from the riches of His love so as to be able to com-municate this same love in all its fullness "to the praise of his glori6hs grace" (Eph 1:6). Our Apostolic Blessing accompanies you in your im-portant responsibilities. ADDRESS TO THE CLARETIAN CHAPTER On October 25, 1973, Paul VI gave an audience to the members of the Claretian general chapter during which he delivered the following address. Beloved Missionary Sons of the Immaculate Heart of Mary! We express to you our deep pleasure at th!s vi.s.!t you pay us at the con-clusion of the meetings of your general chfi~ter. We hope that the work you have carried out these days will be fruitful. We hope that the dedicated service of the superior general and of the other members elected to form part of his council, will be effective and helpful for the purposes of your religious family. ~ We cannot overlook a particularly, iIluhainating circumstance, ,.which makes this joyful meeting more attractive: yesterday we celebrated the liturgical feast of St. Antonio Maria Claret. You yourselves made known for this reason your desire to visit Peter's Successor. We thank you for this gesture of support, in which we see a testimony of ekquisite spiritual affinity with your founder. How could we fail to recall before his sons the deep de-votion' he felt for the Vicar of Christ? And how could we fail to,venerate his memory in view of his eloquent and moving 'profession of faith in papal infallibility at the I Vatican Council? All that obliges us gratefully to open our mind to you in confidence, so that. you know that it is in perfect har-mony of religious sentiments with your own. THE CLARETIAN IMAGE We are sure that, during these days of your chapter, the protecting and guiding presence of St. Antonio Maria became more intense and exacting among you. And we like to think too that, when tracing the lines of re-newal, you took as your fixed point of reference the most genuine faithful- 18 / Review for Religious, Volume 33, 1974/1 ness to the origins of your institute and to the teachings on the consecrated life that the II Vatican Council proposed .and we ourself have repeatedly in-culcated. Allow us to savour with what purity of characteristic features the image of the Claretian presented itself to the contemplation of St. Antonio Maria. We read it yesterday during the lesson: "I tell myself: a Son of the Immaculate .Heart~ of Mary is a man burning with charity who sets fire wherever he passes. Nothing disheartens him; he takes pleasure in priva-tions, meets difficulties, delights in slander, and rejoices 0in torments. He thinks of nothing except how to follow and imitate Jesus Christ, in working, suffering and struggling always and only for the greater glory .of God and the salvation of souls" (El celo, c. I, BAC 188 [1959], p. 777). o See here, projected towards you, a whole program of holiness, based on religious renunciation of oneself, the fruit of its fertile evangelical vitality. It points out to you clearly,, with expressions of clear Pauline dynamism the good to which your personal and community life must aspire: the following and imitation of Christ in impulses of a charity that is always operative. BEARERS OF VALUES If to this program of interior life we add the very special cult of the Blessed Virgin h~ inculcated in you together with the~rimary dedication to the ministry of the Word, ,we have the complete picture of the Claretian vocation and spirituality. These and no others were the motives that gave life and ,meaning to the irrepressible zeal of the son of Sallent. And none other was the stamp of religious austerity that he imposed on himself to make his ministry more worthy of credit and more in conformity with the demands of the divine call. To proclaim the Good News to the point of sacrificing oneself for the good of one's brothers, to teach men the ever new languagel of;charity, characterized his overwhelming pastoral,task as Arch-bishop of Santiago in Cuba. Rightly could~we say of him, as of the Apostle of the Gentiles, that his vigor as '.'herald and teacher in faith and truth" (see 1 Tim 2:7) suffered no decrease in the midst of difficulties. On the contrary, his pastoral cares, his missionary anxiety found a way to express themselves continually in new ministerial initiatives, at home and abroad, inspired and nourished by the spirit of faithful service to the Church. Beloved sons, .appreciate this spiritual patrimony of yours;, spare no effort in tending its roots, if you really wish to be a tree always young and flourishing, able to adapt itself to the environment, to the changing require-ments of the times in order to continue to give ripe fruit to the Church, as it did in the past and continues to do at present, through its most illustrious sons. , At the chapter you have just held you have been able to convince your-selves that you are bearers of certain values that do not grow old because they .are a select part of the heritage and the universal vocation of the Documents concerning Religious /o 19 Church. The Christian community itself asks you for faithfulness and dis-cretion, generosity and disinterestedness in order to accept you and recog-nize you as the living and united sign of its human and spiritual aspirations. We do not wish to expatiate at greater length. Entrusting these thoughts to you, we wish to encourage you in your aspirations to holiness with our prayers to the Immaculate Heart of Mary so that, with the help of her motherly intercession, you may be exemplary sons of the Church. As con-firmation of these desires and as a testimony of particular benevolence we warmly impart the Apostolic Blessing to you and to the whole Claretian family. First Penance and First Communion Sacred Congregation [or the Discipline of the Sacraments and Sacred Congregation for the Clergy The Supreme Pontiff Pius X, relying on the prescription of Canon 21 of the Fourth Lateran Council, decided by the Decree "Quam singulari" issued on August 8th 1910 (AAS 1910, pp. 577-583), that children, once they had reached the age of discretion, should receive the sacraments of penance and Eucharist. That decision, having been put into operation throughout the universal Church, has produced and continues to produce very many fruits of Christian life and spiritual perfection. The "Addendum" to the General Catechetical Directory issued on the 1 lth April, 1971, by the Sacred Congregation for the Clergy (AAS 1972 pp. 97-176) confirms the custom of children receiving the sacrament of penance before Communion: "Having weighed all these points, and keeping in mind the common and general practice which per se cannot be derogated without the approval of the Apostolic See, and also having heard the Con-ferences of Bishops, the Holy See judges it fitting that the practice now in force in the Church of putting confession ahead of first Communion should be retained." The same "Addendum" took into consideration the fact that in certain regions in the Church some new practices had been introduced allowing children to be admitted to first Communion without first receiving the sacra-ment of penance. It allowed such practices to be continued for a time, pro-vided there was "prior communication with the Apostolic See and., they [the Conferences of Bishops] are at one mind with it." Having now carefully considered the matter and having taken into con-sideration the wishes of the bishops, the Sacred Congregations for the Dis-cipline of the Sacrament~ and for the Clergy, by virtue of this present docu-ment, and with the approval of the Supreme Pontiff, Paul VI, now that the 2O First Penance a~nd First Communion two years have passed, declare that these experiments should be brought to an end with the conclusion of the school year 1972-73 and that, there-fore, the Decree "Quam singulari" is to be obeyed by all everywhere. Given at Rome 24 May 1973. ANTONIUS Card. SAMORI~ Praef . JOHANNES Card. WRIGHT Praef . A Note on Intercommunion Secretariat [or the Union of Christians The following text is an explanatory note concerning the "Instruction on Intercom-munion" issued by the Secretariat for the Union of Christians on June 1, 1972; the text of the 1972 "Instruction" was given in Review ]or Religious, January 1973, pp. 12-8. 1. After the publication of the "Instruction concerning Particular Cases When Other Christians May Be Admitted to Eucharistic Communion in the Catholic Church," on June 1, 1972, various interpretations of it were given, some of which depart from the letter and the spirit of the document. To pre-vent the spread of such inaccurate interpretations and their consequences, we think it useful to recall to mind a few points. 2. With this instruction, pastoral in character, the Secretariat for Pro-moting Christian Unity had no intention of changing the rules laid down by the Vatican Council's decree on ecumenism and further explained by the Directorium Oecumenicum. The intenti6n was to explain that the existing discipline derives from the requirements of the faith and so retains its full vigour. 3. The basic principles of the instruction are: a) There is an indissoluble link between the mystery of the Church and the mystery of the Eucharist or between ecclesial and Eucharistic com-munion; the celebration of the Eucharist of itself signifies the fullness of pro-fession of faith and ecclesial communion (cf. Instruction, par. 2, a, b, c). b) The Eucharist is for the baptized a spiritual food which enables them to live with Christ's own life, to be incorporated more profoundly in Him, and to share more intensely in the whole economy of the mystery of Christ (cf. Instruction, par. 3). 4. Within the full communion of faith, Eucharistic Communion is the .4 Note on lntercommunion / 23 expression of this full communion and, therefore of the unity of .the faithful; at the same time it is the means of maintaining and reinforcing this unity. But Eucharistic Communion practiced by those ,who are not in full ecclesial communion with each other cannot be the expression of that full unity which the Eucharist of its nature signifies and which in this case does not exist; for this reason such Communion,cannot be regarded as a means to be used to lead to full ecclesial communion. 5. All the same, both the Directorium Oecumenicurn and th~ '~Instruc-tion," on,the,strength of what has already been said in the Vatican Council,s decree on ecumenism, allow the possibility of exceptions insofar as the Eucharist is necessary spiritual nour!shment for the Christian life. 6. It is the local ordinary's responsibility to examine these exceptional cases and make concr&e decisions. The instruction (no. 6.) recalls that the Directorium Oecumenicum gives the episcopal authority power, to decide whether in these r~re cases the required conditions are present or not. The episcopal authority's faculty of examining and deciding is governed by criteria laid down in the Directorium Oecumenicum (no. 55) and further explained in the instruction (no. 4 b),:. ". admission to Carbolic'Eucha-ristic Communion is confined to particular cases of those Christians who have a faith in the sacrament in conformity with that of the-Church, who experience a serious spiritual need for the Eucharistic sustenance, who for a prolonged period are unable to have recourse to a minister of their own community °and who ask for the sacrament of their own accord; all' this provided that they have proper dispositions~ and lead lives worthy of a Christian." ~. This criterion is observed if,,ail the required conditions .are verified. An object.ire, pastorally responsible examination,does not allow any vof,the con-ditions to be ignored. . ~. ~ ~ It must also be noted that the instruction speaks of particular cases, which are to be examined individually. Hence-a general regulation.cannot be~ issued which makes a catego.ry .o.ut of an exce.ptional case, nor is it possibles.to legitimate on the basis:of, epikei.a by turning this latter into a general rule. Nevertheless, the bishops can in tiae various situations decide what are theneeds that make exceptions applicable, that is to say, what constitutes a special case, and they can determine the manner of verifying whether all the required conditions are fulfilled in such a particular case. When par-ticular cases presen.t themselves fairly often in one region, following a re-current pattern, episcopal conferences can issue some guiding principles for ascertaining that al!,the conditions are verified in particular cases. Normally however it will be within the competence of the local ordinary to judge such cases. 7. For other Christians to be admitted to the Eucharist in the Catholic Church the instruction requires that they manifest a faith in the sacrament Review ]or Religious, Volume 33, 1974/1 in conformity with that of the Catholic Church. This faith is not limited to a mere affirmation of the "real presence" in the Eucharist, but implies the doctrine of the Eucharist as taught in the Catholic Church. 8, It is to be noted that the instruction (no. 5) calls to mind the fact that the Directorium Oecumenicum (par. 34-54) provides for the Orientals not in full communion with the Catholic Church rules different from those regarding other Christians (par. 55-63)o For example, (a) Since they belong to a community whose Eucharistic faith is in con-formity with that of the Catholic Church, a personal declaration of faith in the sacrament will not be required of them when they are admitted: in an Orthodox this faith is taken for granted; (b) since the Orthodox Churches have true sacraments and, above all, by virtue of apostolic succession, the priesthood and the Eucharist, conces-sions for sacramental communion must take account of legitimate reciprocity (no. 43); (c) Justifiable reasons for advising sacramental sharing are considerably more extensive. 9. The question of reciprocity arises only with those Churches which have preserved the substance of the Eucharist, the sacrament of orders, and apostolic succession. Hence a Catholic cannot ask for the Eucharist except from a minister who has been validly ordained (Directorium Oecumenicum, no. 55). 10. The desire to share the Eucharist fundamentally expresses the desire of the perfect ecclesial unity of all Christians which Christ willed. Intercon-fessional dialogue on the theology of the Eucharist (as sacrament and sacrifice), on the theology of ministry and of the Church is pursuing its course within the ambit of the ecumenical movement, supported by the promises and prayer of our Lord; it is stimulated and enlivened by the charity, poured into our hearts by the Holy Spirit who has been given to us. We express the hope that the ecumenical movement will lead to a common profession of faith among Christians and so allow us to celebrate the Eucharist in ecclesial unity, giving fulfillment to the words, "Because there is one bread, we who are many are one body" ( 1 Cor 10: 17). This note has been approved by the Holy Father, who has authorized its publication. 17 October 1973 JOHN CardinaF WILLEBRANDS President CHARLES MOELLER Secretary Decree on the Holy Year Indulgence Sacred Apostolic Penitentiary A DECREE WHICH DETERMINES WHAT SPIRITUAL WORKS ARE NECESSARY TO GAIN "THE GIFT OF THE INDULGENCE" IN THE VARIOUS LOCAL CHURCHES ON THE OCCASION OF THE HOLY YEAR The Cardinal President of the Central Committee for the Holy Year has asked this Sacred Apostolic Penitentiary to determine what spiritual works are necessary to gain "the gift of the Indulgence," which the Holy Father has promised to reinforce the spirit of reconciliation and renewal which are the characteristics of this Holy Year. Charged by the Sovereign Pontiff, the Sacred Penitentiary grants that, from the 1st Sunday of Advent of this year, until the day when the Holy Year is solemnly initiated in Rome, the faithful of the individual local Churches can gain: 1. The Plenary Indulgence, in the times to be decided by the Episcopal Conferences, if they go on a. pious pilgrimage to the cathedral church, or also to o~her churches determined by the local Ordinary, in which a solemn community function is held; 2. The Plenary Indulgence, likewise in the times to be decided by the Episcopal Conferences, if gathered in groups (for example, families, school pupils, workers, employees and professional workers, pious associations), they visit the cathedral or other churches designated by the Ordinary, and remain there in pious meditation for a suitable time, concluding the visit with the recitation or singing of the Lord's Prayer and the Creed and with the invocation to the Blessed Virgin; 3. The Plenary Indulgence if, prevented by sickness or any other serious 25 26 / Review fo.r. Religious, Volume 33, 1974/1 cause, they join spiritually in the pious pilgrimage, offering God their prayers and sufferings. As regards the diocese of Rome, which should rightly be in this matter an example and stimulus for other ecclesial communities, the same Sacred Penitentiary decrees that the times and ways to gain the aforesaid Plenary Indulgence shall be determined by the Cardinal Vicar General of Rome. Notwithstanding any provisions to the contrary. Rome, from the Sacred Apostolic Penitentiary, 24 September 1973. G. SESSOLO Regent G. CARD. PAUP1NI Grand Penitentiary COMMENTARY ON THE HOLY YEAR INDULGENCE The following commentary on the preceding document appeared in L'osser-vatore romano, November 29, 1973, page 6. 1. By order ~f the Holy Father, the Sacred Apostolic Penitentiary issued, on 24 September 1973, a decree confirming and clarifying what had already been said with regard to the Jubilee indulgence during this first phase of the Holy Year. It establishes::the so-called "work" or "pious practice" to be carried out by the faithful, at given times and places, to acquire the Jubilee indulgence. ~ .' The "work" prescribed is a "pilgrimage" to a designated church, con-cl'~ ding witl~ barticipation in a solemn community servic~ or at le.ast with the i'ecitatign 'of some prayers. Summarizing the decree of 24 September 1973 and keeping in mind both the norms for indulgences and the Holy Father's Letter of 31 May 1973, to Cardinal Maximilian de Ftirstenberg, President of the Central Committee for the Ho!y Year, the following points.may be r~oted. The faithful who, duly,dispoged, approach the sacraments of confession affd communion and pray acco~:ding to the intentions of the Holy Father and the Episcopal C~ollege, are granted, in conformity with the norms in fbrce, the gift of the i91enary indulgence, at the time~'to be determined by the respective Episcopal Conference, beginning from 2 December 1973: (a) if they'take part in a pilgrimage to the cathedral church or to another church #esignated by the local Bishop and participate in solemn comrriunity serVice there; (b) if they go in groups (for example ram!lies, "sc3ools, professignal @orkers, associations) to one of the afpresaid chur'~hes and devote the, m-s'elves for ~/suitable space bf time to pious considerations, concluding them with the recitation or the singing of the Ou{ Fath~" and the Creed and with an invocation to the Blessed Virgifi; (c) if, being unable to take part in'tli~ pilgrimage of their comn~unity (ecclesial, family, or social), because they are pi'evented by illness or any ~Decree on the Holy Year Indulgence / 27 .o, ther serious cause, they join in it .spiritually by offering their prayers and sufferings. 2. We spoke above of the faithful being ."duly disposed." This is a reminder that the '.'gift of. t, he indulgence" must .be merited by fervent prep-aration; it is bestowed to reward° and "strengthen"--as we readAn the re-cent d.e~cree--the spirit of renewal and reconciliation that must characterize the Hgly Year. , For this reason the simple practices that are required to gain the Jubilee indulgence must not be separated from the work of preparation, on which s9 much stress has rightly been laid. The practices themselves are, as ~it were, the point of arrival°and ,tOe exte_r.na_l sign of deep renewal of the spirit and reinvigorated love for God and one's brethren. . No.w, ,,the work of renewal and fervor is 'the most valuable part of the Holy Year, because, great as is the value of the indulgence that remits the te.mporal pen,alty in the case of, those who are disposed, the value of the works proposed when their fulfillment leads,to an increase of charity is in-comparably greater (St. Thomas, Supplement to the Theological Summa, q. 25~ 2, 2 and q. 27, 2, 2). ,. 3. We mentioned above--in addition to the proper disposition and the "work" prescribed~what are commonly called "conditions" for gaining the Jubilee indulgence, namely:sacramental confession, eucharistic,communion, and prayer for the intentions of the Holy Father and the Episcopal College. The three "conditions" mentioned above are also required for every other plenary indulgence, with the only difference that the prayer, according to the general norms, is said for the intentions of the Holy Father, while in this circumstance the Holy Father himself (cf. Letter to Cardinal de Ftirs-tenberg, quoted above) has wished to associate the intentions of the Bishops with his own. For the fulfillment of the conditions (cf. Norms, nn. 27, 28 and 29), the following should be noted: " (a) Communion and prayer for the intentions of the Holy Father and of the Episcopal College should be on the same day on which the pilgrimage is made, but they may be before or afterwards. (b) To fulfill the condition of prayer for the intentions of the Holy Father and the Bishops, the faithful may recite a prayer of their own choice. (c) As for sacramental confession, in order to be able to make it un-hurriedly, it can be made even twenty days before or after the pilgrimage. It should also be remembered that confession must be made even by those who do not feel any serious guilt on their conscience; that it is required on the occasion of any plenary indulgence, but even more so for the Jubilee indulgence because of the particular commitment of purification and re-newal that the Holy Year entails. The confession, in fact, if the penitent so desires and the confessor con-s~ ders ~t useful, may ~nclude not only the s~ns since the last good confession, Review for Religious, Volume 33, 1974/1 but also the sins of a longer period of time to facilitate a deeper renewal of life. Furtherra~ore, to facilitate the faithful in making their individual con-fession, the recommendation that there should be confessors available "on the days and at the hours established for the convenience of the faithful" (cf. Normae~ pastorales of the S0 Congr. of the Doctrine of the Faith. 16 June 1972, AAS 64, 1972, page 513), is especially applicable for the Holy Year. (d) During .the Holy Year it is also ct~stomary to grant confessors special faculties in order that, if necessary, they"can absolve penitents in some cases, usually "reserved" to higher authority, without the obligation of re-course to the Bishop or to other competent Superior or to the Holy See. During the first phase of the Holy Year, which is celebrated in the vari-ous local Churches, the Bishops can make provision in this regard by grant-ing, at least to the more experienced confessors, the ample faculties at their disposal (cf. M.P. Pastorale munus of 30 November 1963, n. 14: AAS 56, 1964, p. 8). 4. Mention was also made above, in a generic way, of the "norms in force." It will be sufficient to recall here expressly the following two: (a) Every indulgence can" be applied to the dead by way of suffrage (norm 4). (b) The plenary indulgence can be acquired only once a day (norm 24, 1). Religious Life: Style or Culture? Vincent P. Branick, S.M. Father Vincent P. Branick, S.M., teaches Scripture and philosophy at Chaminade College of Honolulu; 3140 Waialae Avenue; Honolulu, Hawaii 96816. Paradoxically, loneliness has appeared most intensely in communities which have accepted in full seriousness the needs of the individual to express and communicate his unique personality. Groups which have sacrificed rich traditions to avoid the suffocation of their members in a mass of impersonal structures, congregations which have radically reformed their rules in quest of a truly personalized life have found their members suffering an over-whelming sense of isolation and lack of social maturity, to the extent of a serious weakening or even destruction of~their religious vocation. The Loss of Religious Culture Obviously, the ideals of personalism governing these reforms are not false. The evident validity of these ideals has led administrators to hold to the reforms in the face of their congregations' equally evident devitaliza-tion and even extinction. The mistake lies not in the ideals but in an un-recognized consequence resulting from an oversimplified pursuit of these ideals, namely, in the loss of religious culture. Many young people who came to religious life with a profound desire to be religious are leaving for the lack of a religious culture in which they could live. Many older religous are retreating into a comfortable bachelorhood for want of a religious cul-ture in which they could grow. What is this missing culture? Culture in General In its fundamental sense, a culture is a milieu or atmosphere in which 29 30 / Review for Religious, Volume 33, 1974/1 the human person can express his heartfelt values and through which he can communicate with others about these values. A culture is a consistent pat-tern of practices and manners which specify a shared approach to life, a familiar environment in which an individual finds himself, in which he can feel "at home." This fundamental sense of culture appears most strikingly in the cele-bration of a folk-festival. A nation celebrating itself gathers up its heritage, dances, and contests as a reminder of all that its members have in common. The songs a people sings are truly its songs. These are the songs which its ancestors sang and which likewise catalyzed its ancestors' sense of identity. Through these traditioned customs a nation can celebrate its solidarity in the present and its link to its past. Thus, a folk-festival is not a celebration separated from daily life, but rather an intensification of elements active in a lesser way throughout the daily life of a people, binding a people together. The stranger can visit and enjoy the celebration, but he can never fully par-ti~ ipate in it. He is not of the same culture. Culture as a Social Reality In its more common meaning as a complex of refinements and sensi-bilities, culture is likewise basically a social concept. The "cultivated" per-son is one whose sensibilities have been refined to perceive the beauty of the art and customs of a nation, to understand and use the language and literature that bind a people together, ultimately to understand the languages and customs that bind all men together. The use of such refinement as a device for. mere self-display produces a grotesque caricature, confusing cul-ture. with snobbery. True culture is essentially a social reality. The cultivated person is one who has mastered.the symbols of a society, the symbols which are the means of communication within that scciety. As a social reality, culture is an extension of the human body's ability to symbolize the soul to others. It is an extension produced by a consistent use of many details of life, perhaps insignificant in themselves but very sig-nificant in the pattern they form together. This extension is accomplished with other persons, who together create a circle of common gestures, lan-guage, dress, and other customs, a circle in which each individual feels at home, in which he can express himself and be confident,of understanding, since he is communicating with others in a familiar medium. The N~ed of Every Man for a Culture Every man needs such a culture in which to grow. The man in society needs to feel a certain rhythm about him which he knows and which he can use as a sounding board for his inner life, allowing him to concretize and control that inner life and, above all, to share it with others. Even the her-mit has taken with him his language and his manners which remain at least an unconscious reminder of the people he knows and which .allow him to Religious Li]e: Style or Culture? / 31 express to himself the life he is leading. The man without a culture is the barbarian, the one incapable of using the symbols of communication, the conventions of sharing; thus he is reduced to grunting his basic needs. Far from suppressing individual persons and ideas, the discipline of a culture provides a man with the means of expressing and developing his individuality. The great poets expressed their genius not by creating new and private languages, but by mastering their mother tongues. Perhaps the great attraction of the "hippy culture" was its success in mediating a solidarity and communication among its members. The pattern of the many external, insignificant details permitted one member to talk to another. The long, slightly matted hair, the beard, the colorful but bleached clothes, necessarily frayed at the edges, the beads, and above all, the vocabulary--these details, insignificant in themselves, formed a culture within which one hippy could understand another. The apparent contradic-tion between the hippy ideal of freedom in personal expression, on the one hand, and the strict conformity in dress and hair, on the other, can be un-derstood in the light of the enormous importance such details have when taken together to form a culture. Religious Culture In the same way the person who enters religious life needs a culture, The person who wishes to live his Christian life in intense simplicity and poverty, the person who seeks a prolonged meditative prayer needs a pat-tern of bodily symbols to concretize his aspirations, a sounding board against which he can objectify his ideals. Furthermore, he needs others who share his spiritual values and with whom he can communicate. He thus needs an atmosphere or pattern in which he can develop this life and communicate with others about this life. He needs a religious culture. It is not surprising to find at the historical origin of religious life the practice of spiritual di-rection, the practice of communicating profound religious insights and val-ues, oa practice which gradually of itself expanded into a pattern of religious customs, into a complete religious culture. Loss ~f Culture by Focus on Style Many communities .today have lost this sense of religious culture 'by focusing rather on the question of style. The emphasis on personal style in religious life has had the value of underlining the individual differences in a community, differences which enrich a.community. Yet, in fact, this same emphasis on personal style has broken down much of the consistent re-ligious patterns and symbols in congregationsland, as a result, much of the communication among the members. Diverse individuals and groups, each absorbed in its preferred style, became isolated from each other. Frequently one religious no longer knew if.another possessed the same spiritual sensi-bilities, the same interests, the same background on which communication Review for Religious, Volume 33, 1974/1 could be based. The least common denominator in a particular community became less and less. As religious life became a "life style," attention shifted from "life" to "style," and individuals charted their courses alone, away from each other. Presupposed in this pluralistic approach was the belief that each mem-ber of a community could work out his style of life by himself. The man who wished austerity could rise early by himself, eat frugally by himself, and by himself develop a contemplative form of prayer. Supposedly, the others in the same community who did not wish to share this desert could avail themselves of more bourgois amusements. This presupposition, however, neglects man's need for a culture. In effect, this emphasis on style has led to the introduction into the con-gregations of diversities normally holding among congregations. A particu-lar community could find itself composed of austere Trappists, Christian hippies, and mere professional bachelors, each with his own spirituality, each with his own style. Sharing the same province or even living under the same roof, members of communities began to look like strangers to each other. The fundamental element of religious life, spiritual direction, be-came impossible. Prayer life broke down, not through laziness, but through loneliness, through the inability to communicate with others about one's prayer. Formation of recruits became an impossible task, often involving a series of contradictory instructions as a young person passed from the recruiting community, to the novice master, and on through the stages of formation. Rebuilding Religious Culture At present most attempts to rebuild the bond among the members of a community tend in two distinct ways.', the one "theoretical," the other "recreational." The first consists of an attempt to find and concentrate on "the essen-tials." In the face of a bewildering variety of life styles, many communities have sought to articulate the essence of their life, the core reality that every-one could accept, on which everyone could concentrate, allowing then the accidentals to vary according to individual preferences. The theologians were asked to present in clear terms the essence of religious life. General chapters met and held their breath, waiting for this description of the essence. They will probably continue to wait for some time, because the task of articulating the essence of such a concrete and mysterious reality as re-ligious life appears as an impossible job. Whatever "essential trait" is sei~ed upon, whether some particular vow, the three vows, or community life, there appears in history or in the present some obviously religious form of life that flourished or is presently flourishing without it. The appeal to ca-nonical definitions likewise fails to point out an essence of the life, since Religious Li]e: Style or Culture? / 33 these definitions appear more as descriptions after the fact, more as arti-ficially clear and distinct deliniations required for the legal functioning of the Church than as theological penetrations into the fundamental structure of the life. Like peeling away the successive skins to find the onion, the-ologians peeled away the "accidents" but found little left to identify as an essence. The second method of rebuilding the bond among the members of a community is far more down to earth and consists on stressing "the com-mon fun." While awaiting the perfect theology of religious life, people can do something practical. They can recreate together and in that recreation seek to build a community. Such suggestions as "Let's fire the cook and make our own meals together!" or "Everybody in the club room tonight for cocktails!" often clothe desperate attempts to build community. Certainly this effort has served well by focusing on the real need for sim-ple friendliness in communities (to say nothing of the marvelous cooks pro-duced). Yet the idea of common life meant more to the ancients than our attempts at common fun. Such a shallow basis of life does not attract dedi-cated young people. If all they see is this recreational aspect of our lives, they will hardly be convinced to sacrifice spouse and children for a con-viviality that can never approximate the intensity and warmth of a natural family. The community recreation is important, but it can never form the basis of religious common life. The Need to Reestablish a Religious Culture The isolation and loneliness vitiating communities can be overcome only by reestablishing a whole religious culture, a consistent and relatively stable milieu in which religious can feel at home as religious, a pattern of con-crete practices through which one religious can express his deep spiritual values to another. The precise culture will vary with each congregation. Any form, how-ever, will demand certain general lines. First, a religious culture demands an attention to a multitude of accidental details, many of which when taken alone may appear insignificant and even superficial. Neither the cut of the clothes, nor the simplicity in a house, nor the hour of rising appears worthy of an intense crusade. It is useless to seek a rationale directly behind such details, and the temptation exists to peel them away one by one, to peel them away as though from some essential core. Yet insofar as it is a cul-ture, the essence of religious life may be inseparable from the sum total of the "accidents." A religious culture does not stand or fall with any particu-lar detail, but the simple removal of each accidental reduces by that much the identifiability of that culture. Second, any religious culture is necessarily built around the form of prayer of the community, more specifically, around the degree of con-templation a community chooses to practice. A particular type of prayer 34 / Review for Religious, l/olume 33, 1974/1 often requires an ambience, a degree of calm, a type of simplicity regulat-ing the details of the whole day. Conversely, a particular form of contempla-tive prayer colors all else: personal service, the celebration of the Eucharist, professional work. The type and degree of mental prayer is thus a key ele-ment in any religious culture. Third, religious culture, like any culture, requires a willingness of the members to sacrifice personal preferences for the consistency of a com-munity atmosphere, to place a social culture before a personal style. This is not to say that the culture must take the form of some immobile mass of customs. Customs must evolve. As practices no longer serve to communicate the spiritual inspiration of a community, as gestures lose their symbolic values, they should disappear. However, a culture must change as a culture. It must evolve on,the basis of other more stable elements, not on the basis of members darting off in their own directions, according to the demands of personal style. ¯ Within the context of such a religious culture, the search for the essence of religious life can continue, guided not simply by an abstract analysis, but, .more importantly, by a lived contact with the reality. Since religious life is received by man as gift, not produced by him as invention, since the life is fundamentally beyond his natural powers, he will probably never attain that clear insight into the nature of the life that results in a precise defini-tion. Our speech about religious life will probably always be dominated more by poetic intuition than by abstract concept, a poetic intuition that feels at home with small details and operates from a position within the object spoken of. Likewise, the efforts to improve community recreation should have an important part in the building of religious culture. The simple kindness and conviviality of a community recreation can be a powerful expression of the fundamental value of fraternal love, if this expression is part of a greater milieu. Culture and Personal Development Where the individual religious finds a living and consistent culture, there he will find the medium in which to express his unique individuality. In the expressed solidarity of a group, a member has the means of developing a truly personalized life. There he has the means of expressing for himself and for others his unique riches. A culture which involves even many small details will not stifle individuality. As the expression of the spirit, a culture will function as a guide and an agent of personal development. Only a vibrant culture in religious life will dispel the present loneliness. Size and the Cohesiveness of Groups of Religious Sister Jane Marie Kerns, S.H.C.J. Sister Jane Marie is a faculty member of West Catholic Girls High School and,lives at the Convent of the Holy Child Jesus; 4724 Cedar Avenue; Philadelphia, Pennsyl-vania 19143. ~ Six years have passed since the CMSW undertook the monumental study known as the Sisters Survey in an attempt to delve into the thinking and feelings of the religious who participated. Prescinding from the reported findings, one can suspect that even the launching of such a study had value simply as a consciousness-raising device. Foremost among the areas of re-ligious life that came under scrutiny was the, dynamics of group living that we call community life. Explosive--because it is inescapably personal-- and sacrosanct--because it is integral to religious traditions and the essence of religious life as we understand it, the whole topic of group living by re-ligious is subject to biased interpretations. Why? Perhaps just because celibates need so much from community life. Perhaps just because we de, pend so much on life in community to underwrite the whole structure of the social apostolates in which we engage. Perhaps just because an ideal form of community life promises to make tangible and present the kingdom of God toward which we daily strive. Size and Cohesiveness Whatever the reason, there can be no doubt that community is a prime concern among religious and that size as related to cohesion is a pivotal area. In order to bring empirical objectivity into an issue clouded with un-conscious and often conflicting biases, the author undertook a research 35 36 / Review ]or Religious, Volume 33, 1974/1 project designed to investigate the effects of size on the cohesiveness of groups of religious living together in local communities. By devising a method to quantify the degree of cohesion exhibited through the affective choices made by members of several large and small communities, it was possible to make a comparison based on evidence more objective than opinion and more concrete than theory. Background The CMSW Survey in 1967 showed that 59.7% of the 125,000 sisters who responded to it felt that there was an optimal size of community groups beyond which it would be impossible for members living together to become a community. (Though the Survey did not define the term com-munity, it is patent from much of the literature of the day that sisters under-stand some special sense of fraternity and solidarity or cohesiveness that should be characteristic of the shared life of religious who live together.) Among the Sisters of the Holy Child Jesus, who were the subjects of the research project on which this article is based, an even greater majority-- 78.2%--concurred in the opinion expressed on the CMSW Survey instru-ment. In subsequent years a plethora of literature praising small group living has led to a general belief among religious in the therapeutic value of the small local community as the preventative for malformation of personality and as a booster shot for personal fulfillment through the healthy human interaction indispensable for strong ego-building? The impetus for the renewal of religious life given by Vatican II in-corporated much that flowed from the best developments of social psy-chology. In this context the drive to revivify the apostolate of the Church required that religious orders of men and women march in tune with the personalism of the culture of which they are a part. Definition of the Problem From this two-pronged incentive of development in the social sciences and updating in the Church, there arose interest in the applicability of many facets of small group research to religious communities. Focusing on the i~ssumptions that in a given group (1) more frequent interaction conse-quent on smaller nfimbers of members tends to produce more cohesive groups and (2) members of a small cohesive group will experience more strong satisfying interpersonal relationships than members of a larger group, the author undertook an empirical study of eleven groups of re-ligious sisters for the purpose of developing an index of cohesiveness that would enable comparisons to be made between larger and smaller groups, 1Gabriel Moran and Maria Harris, Experiences in Community (New York: Herder and Herder, 1968). This is one of many possible examples. Size and the Cohesiveness of Groups of Religious and thus promise an objective test of the hypotheses involved. In brief, those hypotheses state that community size will have a signifi-cant effect both on the number of members with whom one can have good positive relationships and also on the proportionate number of people in community with whom one can have such relationships. Definilion of Key Words Certain key words must be defined in accordance with their use in this ¯ study in order to provide a common working base. The following appear to be most important: 1. cohesion 2. good, positive relationship 3. group--small, large Because of characteristics peculiar to religious orders, the task of defining terms is more complicated than simply borrowing from highly quoted au-thors in the field. A method of definition by distillation was employed in areas where circumstances required. A prime example was the term cohesion. In consulting authors,~ one is confronted with a notion of forces constraining members to remain in the group. But there is nothing in the literature that seems to correspond to the force of perpetual vows which bind the religious to membership in the re-ligious institute and to residence in specific local communities according to the directives from authorities in the order. Two levels of "force" are in-herent in the situation of the religious. One revolves around the strength of his commitment to the religious life itself and the second around the de-gree of commitment with which he engages in the affairs of the local house in which he lives--a commitment arising basically from a sense of duty toward an ideal based outside of the group in which he lives. A third force, distinct from the levels mentioned above, yet probably to some extent conditioned by his whole approach to religious life, is the at-traction that the local community holds for the religious by reason of the rapport he feels with particular members of that given group at any one time. Since all the groups used in this study operate under the same two forces resulting from religious profession in the order, it appears that the third type of force is more germane to our purposes here. Therefore, cohe-sion in this study denoted ". the degree of attachment (involvement, be-longingness, importance) that members have for the group.":' In this con-text then cohesion refers to the obvious capacity of the group to satisfy the ~The writings of men like Cartwright and Zander or Festinger, Schachter, and Back are typical. :~Clovis R. Shepherd, Small Groups: Some Sociological Perspectives (San Francisco: Chandler, 1964), p. 25. 311 / Review [or Religious, Volume 33, 1974/1 personal needs of its members. It is this connotation that is meant by "strong, satisfying, interpersonal relationships" referred to in the second assumption; and this is the definition of good, positive relationships used in this work. (Though use of the word "friendship" might be a more graceful way of ex-pressing these ideas, its use is being purposefully avoided to.allow for a more open-ended definition of friendship to be employed later in the pre-sentation. ) By small groups, we shall mean groups of between 6 and 11 members and the large groups used in the study ranged from 12 to 29. Procedure The procedure used in the research involved a sociogram-like type of questionnaire in which the respondents were asked to list any number of sisters with whom they had lived during the last year and with whom they would enjoy engaging in a series of activities ranging from purely recrea-tional, to work related, to deeper, more intimate sharing on the religious plane. In every situation the emphasis was on the natural affectivity of one sister for her companions and not any exercise of supernatural charity? Approximately 91% of the sisters responded thus providing the researcher with excellent material from which to construct four measures of cohesion. Three of these stemmed from analysis of who chose whom and how often. By diagrammatically presenting the chain of relationships resulting from tracing the choices of the most frequently chosen individuals as they re-lated to the others in. community, a distance factor was developed. Finally, a study was made of the average number of "good friends" that the sisters INDEX OF COHESION AS DEVELOPED THROUGH THIS STUDY Community z-score corrected distance use of per- average size order ranking z-scores factor sonality votes rank " A 1 1 1 1 1 B 3 2 2 2 2 C 8 3 5 6 6 D 2 5 4 4 3 E 4 7 3 5 4 F 5 6 9 9 7 G 6 4 7 3 5 H 9 10 8 8 l0 I ll 11 6 7 8.5 J 7 8 10 10 8.5 K 10 9 11 11 I1 4For a complete exposition of the steps involved in the research readers are referred to the original work by the author, Sister Jane Marie Kerns, A Quantitative Analysis o[ Size and Cohesion (unpublished M.A. thesis, St. Louis University, 1973). Size and the Cohesiveness oI Groups of Religious / 39 in each house claimed. In this phase of the project each respondent was permitted to define the phrase "good friend" in any way that she felt was adequate and then she was asked to tell how many such "good friends" she had in the~ community in which she lived. Analysis of this section revolved around both the absolute number of good friends claimed and the number proportionate to the size of the community. Interpretation of Results A word of caution is in order here. Before any interpretation of the results can be presented, it must be remembered that this study was de-signed to measure relative cohesion only. It cannot be stretched to comment on disunity, on morale, or on working efficiency of the groups involved; and it must be seen as a measure of natural affectivity--a factor which cannot be assumed to be the dominant motive force for most of the group's activity. This caution is necessary both to maintain a scientific discipline and also to prevent our losing sight of the supernatural aspects of community life that cannot have been explored in this kind of work. Be that as it may, it is still remarkable to notice that the study revealed the presence of no isolates--persons not chosen by any other members of a group--in any of the eleven communities totaling 141 religious. Not only are there no iso-lates, but in actual count there is no, member of any community who was not chosen by at /east 21% of the members of the community who re-plied--- by no fewer than 50% of the members in 7 out of the 1! com-munities. Therefore, it can be insisted that we are justified only in conclud-ing to relatively more or less cohesion but not to any implication of disunity or disaffection. Size as a Significant Factor It can be stated unequivocally that the empirical evidence presented points to size as a significant factor in the study of cohesion. There is every reason to conclude that the smaller, the group, the more the members demonstrate stronger natural choices for a wider segment of the group. But hidden within this general overall conclusion are several important considerations that must be brought to light. Whereas the techniques used here demonstrated the validity of the commonly held belief that small groups tend to be more cohesive, the ques-tion dealing with friendship upset the commonly held expectation that more good friendships are found within small groups and that theoexistence of such friendships is the reason for greater cohesion. From our study the results indicated that such a line o[ r~easoning is faulty. In the first place, smaller houses reported neither a greater number of friendships absolutely nor a greater number proportionately speaking. Hence, friendship and co-hesion are not synonymous nor are they positively related. Rather, it might be concluded that they are alternatives within the group process. 40 / Review ]or Religious, Volume 33, 1974/1 Two possible lines of thought might be adduced to explain the seeming contradictions posed by the fifth stage of the investigation. First, by de-veloping and combining some of the thought of Simmel~ and of Mancur Olson'~ with regard to small groups, a synthesis can be arrived at which sheds light on the subject. Simmel's contribution springs from his conten-tions that smaller groups have qualities, including types of interaction among their members, which inevitably disappear when the groups grow larger. Olson points to a major difference between large and small groups when he formulates as a principle: ". the larger the group, the less it will further its common interests." Second, by appropriating some of the insights of Sister Joan Michele Rake7 and blending them with the thought of Simmel and Olson, the contradiction of fewer friendships in more cohesive groups is dissolved. Sister Joan Michele draws the boundaries between "engulf-ment" by the community and self-development of the healthy religious who makes good use of the structures of community. Hers is not so much a study of the effect of size but rather a clarification of issues on some of the dynamics at work in any group. The Specifics of Small Groups Consider the relative investment that members of a small group must make in order to obtain the benefits of membership and conversely the mag-nitude of the slack that must be taken up by the remaining members if one member fails to carry his own weight. More specifically, consider the num-ber of functions that must bc performed smoothly if life in the house is to be mutually beneficial. Since the small group enables not only face-to-face rela-tionships but even more importantly, person-to-person contact and consul-tation, many of the decisions reached and the functions implicit in the religious life lived in community are arrived at and disseminated tacitly. For example, each one knows from personal experience that does not need explicitation that communal worship can only be consummated if the com-munity is present and each one knows that in a small house her absence is both noticed and keenly felt. The differential involved is not merely a quan-titative one, but actually a qualitative one. There is a certain unspecified number below which communal worship declines into merely a collection of individuals attending the same liturgical function. And it is this height-ened sense of awareness of the qualitative contribution made by personal participation of each that typifies the small group. Person-to-person contact makes possible agreement--implicit or ex-plicit-- on common goals of a more specific nature than can be formulated '~Kurt H. Wolff, The Sociology o] Georg Simmel (Glencoe: Free Press, 1950), p. 87. ~;Mancur Olson, The Logic o] Collective Action (New York: Schocken, 1968), p. 36. rSister Joan Michele Rake, Friendship in Religious Li]e (unpublished M.A. thesis, Duquesne University, 1969), Chap. 7. Size and the Cohesiveness of Groups o]. Religious / 41 when a larger number of individuals is involved. And converSely, devia-tion from the commonly accepted ideas is more obvious and therefore re-quires more of an expenditure of psychic energy for continued adherence on the part of the deviant and more of an effort on the part of the group as a whole to combat either by modifying the idea or by converting the deviant member. Whether we speak of positive elements that tend to unite or of negative elements that tend to threaten the group's solidarity, there is more immediate response required, a greater expenditure of personal effort on the part of each member in the small group, and a return in the way of benefits of group membership commensurate with the effort expended. The Specifics of Large Groups In the large group the sahae level of return is expected, but the level of expectation of individual participation is lower. Since person-to-person com-munication on. :every issue and between every set of persons is too time-consuming and too indeterminate in the process of seeking consensus, cer-tain abstractions in the form of community mechanisms, offices, and so forth must be established and these become looked upon as the expression of group cohesion that can no longer be immediately and obviously attained. The areas of shared ideas becom6 somewhat more general and, therefore, more readily acceptable to the total group in spite of the greater variety of opinions. In turn these more abstract expressions of relations and more general types of agreements require less commitment on the part of the individual. Though the ideas themselves may be less "radical," less basically rooted in the peculiar characteristics of the group, more generalized, ad-herence to the ideas becomes more radical, more a bare minimum that can-not be sacrificed if group unity is to be maintaini~d. A full complement of the members is not required to constitute a "com-munity presence." Absenteeism is not as noticeable--certainly not as per-tains to the particular individual who is absent, since her personal contribu-tion has in some ways become distanced or formalized in the large group setting. Differences between Small and Large Groups Wha~t results from the above discussion is an argument to the effect that the demonstrably greater cohesion among the small group members results more from a heightened sense of personal investment and personal con-cern, a greater consciousness of the personal element in the affairs of the house, a greater consonance between the individual's own approach to life since his personality enters more fully into the determination of group atti-tudes, a greater sense of the interdependence of the persons in the com-munity in all its affairs---especially because they answer directly to and for each other. In the larger group some degree of personalism is lost as the sheer force of numbers demands some degree of abstraction and the substi- Review ]or Religious, Volume 33, 1974/1 tution of shared symbols that can be immediately present to all when the person-to-person common search for common understanding is not practi-cal, The sense of interdependence is therefore "once removed" with the result that the individual who has to expend less of herself in contributing to and in conforming to more general ideas is then .freer to develop inde-pendently of the group in more areas. Not only is there in larger groups more room for individualism to fluorish and a greater variety of personality types emerging (assuming of course the absence of any rigorous pressure to conform in all respects), but this sharper differentiation among component personalities enables stronger, more particularized dyadic relationships to de-velop out of the shared responses. Hence, we see the application of Simmel's principle that the quantitative increase in size of a group leads to a qualitative differentiation ~on the part of the individuals.8 Simmel holds that an individual tends to maintain a certain balance between the social and the individual aspects of his life. When he is involvi~d in a small group with a high profile for cohesiveness or for strong identity as a group, he has little opportunity to express his own individuality--and little need to do so since there is satisfaction offered in the group. But when he is involved in a larger group with a less ~iell-defined profile, °one that is less consonant with his unique personality since it is necessarily more generalized, he then finds scope--indeed he must--to express his individuality. As the group gains in individuality ~(a situation that pertains to small groups), the individual loses and vice versa. The Question of Friendship Sister Joan Michele believes that wherever the "corporate mentality" is strong among religious--that is, a tendency to look on the group life as an exercise in efficiency--it will be more difficult for 'real friendships to grow. If friendship is ". an encounter between two persons. [which] results in an enduring nonexclusive relation which is lived as a gift of affinity and affection and occasions the autonomous growth of the persons involved,''~ it can only flourish where there is a real encounter of unique personalities --personalities well-developed, mature, sharing a common ground in .their search for truth, and coming, as it were, by chance upoh an unconscious, mysterious affinity that raises comrades, colleagues, and companions. above those levels of association to a new plane that is by no means the necessary consequence of living in community. Precisely what dynamics are generated by the presence of more or fewer dyadic relationships could not be explored in this project since the identity of "good friends" was not revealed; but it has been necessary to digress into these areas ever so slightly, simply to make the point that the cfn-~ 8Wolff, The Sociology o! Simmel, p. 87. '~Rake, Friendship, p. 52. Size and the Cohesiveness of Groups of Religious / 43 clusions reached in this research are quite validly and integrally consistent with the general direction of small group theory. Yet there is real danger that they may lend themselves to simplistic interpretations that do not con-vey the whole picture. The research has confirmed the theory that (1) community size does have a significant effect on the number of members with whom one can have good, positive relationships---both the absolute number and the proportionate number of members; and that (2) the smaller size communities are the ones that exhibit these good, posi-tive relationships more frequently. Equally important, however, are the findings resulting from the question on friendship; namely, the members living in larger groups tend to report both a greater number of "good friends" and to consider a greater proportion of members of the com-munity in the category of "good friends." The above statement when coupled with the theory of writers like Van Kaam, Sister Joan Michele, and even classical authors such as Simmel indi-cates there are ways in which the more cohesive small groups are at the same time more restricted in opportunities for developing friendship and that friendship might actually exist as an alternative to cohesiveness, not as a concomitant element. Practical Conclusions Taking a step beyond the scientifically validated conclusions of the study itself and addressing the practical value of all this for the present-day religious community, there are perhaps two major points to be considered. The first point of practical concern for religious is the importance of the absence of isolates from the communities studied and the commentary this is on the ability of religious who share the overall goals of the religious institute to assimilate members into a community even when religious have no voice in choosing where or with whom they will live. Though this point cannot be pushed beyond the limits mentioned earlier, it can be cited as evidence that the freedom in assigning personnel that has been a plus factor enabling religious groups to function efficiently in the apostolate is not in and of itself incompatible with the desire to provide living condi-tions that foster good interpersonal relationships. The second point to be made is that decisions regarding community size (where circumstances allow for either possibility) might reasonably be made in favor of smaller community groups at a time when the call to re-newal emphasizes our need to search together for a more radical commit-ment to the essence of religious life. If sociologists and psychologists are correct in their assessment of the differential in ability of various size groups to reach consensus at various levels of abstraction, certainly religious would do well to make use of this knowledge in their efforts to re-create 44 / Review ]or Religious, Volume 33, 1974/1 in the Spirit the shared faith that brought their institutes into being. Further-more, if the members of congregations are appraised of what can and cannot be achieved in groups of various sizes, realistic expectations can constitute solid foundations auguring well for solid progress. Structures of themselves will never cure. But they can facilitate if used wisely, and they can hinder if used poorly or ignored. Size is not of itself a panacea, nor a Pandora's box. Perhaps we have mistakenly held in the past that the same quality of religious life can exist with six or sixty in the community. As we eschew past folly, let us not perpetuate new foolishness by assuming that small size will do more than facilitate the emergence of a faith sharing which will depend for its quality, not on numbers but on the grace of God realized in the lives of those who grow together toward the fulfillment of their covenant with both God and His People. The Liturgy of the Hours in Religious Communities John Allyn Melloh, S.M. Father John Allyn Melloh, S.M., a member of the School of Divinity of St. Louis University, lives at the Marianist Residence; 4528 Maryland Avenue; St. Louis, Missouri 63108. The Liturgy of the Hours should not be looked on as a beautiful monument of a past age, to be preserved almost unchanged in order to excite our admira-tion. On the contrary, it should come to life again with new meaning and grow to become once more the sign of a living community.--The General Instruc-tion on the Liturgy of the Hours, paragraph 273 Reform, renewal, restoration of the liturgy is always one of the paramount concerns of any ecumenical council; Vatican II was no exception. Desirous of "imparting an ever increasing vigor to the Christian life of the faithful" (Constitution on the Sacred Liturgy, paragraph 1), the Council fathers placed liturgical reform top on the list of their priorities. If the liturgical celebrations of the People of God were to be a "foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims" (Constitution on the Sacred Liturgy, paragraph 8), then much renewal was needed, lest the pilgrim people of Yahweh seek a new city-~one where celebration was indeed a reality! Restoration of Eucharistic praxis, as well as an updating of other sacra-mental ritual celebrations, was essential for the nourishment of Christian piety and the mediation of the salvific graces to all mankind (Constitution on the Sacred Liturgy, paragraph 1 !). Equally important for the liturgical life of the ekklesia was the restoration of the Divine Office, the Liturgy of the Hours, the "public prayer of the Church" (Constitution on the Sacred Liturgy, paragraph 90). In the age of aggiornamento, this "wonderful song 45 46 / Review for Religious, Volume 33, 1974/1 of praise" (Constitution on the Sacred Liturgy, paragraph 84), which had all but entirely disappeared, had to be revived; and a genuine "revival" was needed for the "voice of the bride addressed to her bridegroom" (Constitu-tion on the Sacred Liturgy, paragraph 83) had become mute. This "very prayer which Christ himself, together with his body, addresses to the Father," had become, over the ages, a prayer which Christ, along with a few isolated members--becoming fewer day by day--of His Church addressed to the Father. The opus Dei had become the onus Dei.t General Instruction on the Liturgy of the Hours Almost ten years later, in February 1971, the Sacred Congregation of Divine Worship issued the General Instruction on the Liturgy of the Hours. In five chapters, full of good solid Christology, ecclesiology, and spirituality, this document speaks of the Liturgy of the Hours as a viable prayer form for the Church--even in 1973! Perhaps one of the most significant Roman documents issued of late, and certainly the longest and most theological document ever issued on the topic of the Divine Office, the General Instruc-tion makes clear that the intent is the restoration and revitalization of the Liturgy of the Hours. The "ptiblic and communal prayer of the people of God is rightly considered among the first duties of the Church" (General Instruction, paragraph 1), for the ekklesia is most itself, achieves its own special identity, and fulfills its mission when the assembly is together at prayer, especially at liturgical prayer. Vatican II has consciously and firmly asked that~the Liturgy of the Hours once again be prayed, that this prayer form once again be given life by the living People of God--that it may become a living prayer and that the entire Church may "offer praise to God . . . in singing that canticle of praise which is sung throughout all ages in the halls of heaven" (General Instruction, paragraph 16). The New Book of the Liturgy of the Hours A day to be hailed in litui'gical circles was 23 June, 1971, for on that day, L'osservatore romano published Laudis canticum, officially promulgat-ing the new book of the Liturgy of the Hours. The work of Vatican II and its liturgical commission had borne fruit. The new edition of that book once called the "Breviary" had been arranged and prepared in such a way as to encourage the faithful to celebrate the hours. Once again, this necessary complement to Eucharistic worship and sacramental practice was restored so that it would become "the prayer of the whole people of God" (Laudis canticum, L'osservatore romano, page 1 ). At least now there was a chance that should one of the faithful stumble across the Prayer of Christians he might recognize it! In the new edition--albeit interim--of the Liturgy of the Hours genuine reforms were made. Structure of the hours was modified, the cycle of Psalmody changed, intercessor3/prayer introduced--all with a view to pub- The Liturgy of the Hours in Religious Communities / 47 lic celebration of the Hours of Prayer. In its restored form, the Divine Office was to be a "font of piety and nourishment for personal prayer" (Laudis canticum, L'osservatore romano, page 1 ). Toward a Revitalized Celebration The documents of Vatican II, the General Instruction on the Liturgy of the Hours, Laudis canticum--all ask that the prayer of Christ be con-tinued by the members of His Body; earnestly they request that this prayer of Jesus be continued in the revitalized celebration of the Liturgy of the Hour's. It is in our spatio-temporal matrix that groups of praying men and women can continue this prayer of the Lord who lives ever making inter-cession for us (Heb 7:25). Communal prayer will once again take root in the Church at large, replacing, in part, private prayer, especially that form of private recitation of the Office which is a liturgical anomaly. Once again the Church-united may celebrate the prayer of the Hours "to give Him glorious praise" (Ps 66:2). The General Instruction on the Litu.rgy of the Hours, despite the wealth of genuine theological principles and very fine material for meditative re-flection, is rather weak in detailing how the Liturgy of the Hours may "be celebrated in communities--"celebrated" as opposed to "recited," "said," or "read." In the following pages, it is my intent to ,describe how the Liturgy of the Hours is celebrated in our Marianist community in St.Louis, Missouri; likewise, since Evensong was celebrated each evening at St. Mary's University in San Antonio, Texas, during the. 1973 summer session, using the same format of celebration, I would like to include comments from those who participated in those liturgical celebrations. Morning Praise Matins consecrates to God the first movements of our minds and hearts; no other care should engage us before we have been moved with the thought of God, as it is written, "I thought of God and sighed" (Ps 76:4), nor should the body undertake any work before we have done what is said, "I say this prayer to you, Lord, for at daybreak you listen for my voice; and at dawn I hold myself in readiness for you, I watch for you" (Ps 5:4-5).--The General Instruction on the Liturgy o] the Hours, paragraph 38; quotation from St. Basil Morning itself conveys the notion of rebirth and renewal; the gift of God--a new day to be lived out in Christ--stirs the soul of the Christian to prais.e and to supplicationl The character of the Morning Office quite naturally becomes an act of dedication, of preparation, of offering the first fruits of the day's labor to the Lord, in the hope that the entire day will be pleasing in His sight. As Morning Praise is celebrated in our community, a vested celebrant enters the chapel and greets the community after reverencing the altar. A Morning Hymn is sung; this hymn thematically recalls the symbol of God who is light (1 Jn 1:5) and of Christ who is the Sun of Justice (Mal 4:2). Review for Religious, I"olume 33, 1974/1 Praise and thanksgiving for light--both natural and supernatural-colors the sung praise of Father, Son, and Holy Spirit. A redeemed people, brought from darkness to the kingdom of God's beloved Son (Col l:13), from darkness of idolatry to the light of the Gospel, we praise our God for crea-tion, for redemption--for the light of day and the light of Christ. A brief penitential rite--an offering of incense--follows the hymn. During the incensation of the standing community, Psalm 51 or 63 is sung. St. Basil explains: "When day is breaking, all together, as from one heart, sing the Psalm of confession [Ps 51] to the Lord, each one making his own these words of repentance." John Chrysostom points out that Psalm 63, an ardent cry of longing for the Lord, is also a Psalm of purification, giving voice to the Christian's awareness of his weakness and need for the loving mercy of the Lord. A collect concludes this brief prayer for purification and readies the community for the celebration of the Word of God. The community is seated during the singing of the morning Psalmody. Psalms of praise, especially the traditional morning Psalms 148 through 150, are used. Ordinarily, only one Psalm is sung and the usual mode of singing is responsorial. Psalms are chosen according to themes well suited for a morning prayer. A significant pause for silent prayer follows the singing of the Psalmody. An appropriate Psalter collect, stressing praise of the beneficent God, concludes the sung Psalmody. An adequate rhythm of community prayer is enhanced through the use of lectio continua in Morning Praise. Especially appropriate are Old Testa-ment selections; since the Epistles and Gospels are proclaimed during the celebration of Evensong or the Eucharist. The choice of readings varies with the Church year. After a period of silence of several minutes, all stand for the singing of the Gospel Canticle of Zachary, which accompanies the offering of incense. As a symbol of intercessory prayer "going up" in the Lord's sight (Rev 8:3-4)--a survival of the Temple usages described in Exodus 29 and 30-- the offering of incense is made at the altar, which is then incensed. Intercessory prayer is generally a brief morning litany which concen-trates on themes of renewal, dedication for the work of the day, prayer for God's continual blessing throughout the day. Usually the prayer is sung; and on penitential days the community kneels for this prayer, which is con-cluded by an appropriate collect. The Lord's Prayer, which Tertullian has called the "epitome of the Gospel itself," that eschatological prayer which stresses the primacy of the kingdom and the life of those living in it, can be considered the climax of the Office. The prayer is always sung and the congregation prays it in the usual orans position. A blessing concludes the Morning Office--the prayer of praise of God, of thanksgiving for creation and redemption, and of ardent desire for the life of the Kingdom. The Liturgy of the Hours in Religious Communities / 49 Evensong Our fathers did not think it right to receive the blessing of evening light in silence. Rather, the moment it appeared, they would praise and thank God for it.--St. Basil, Treatise on the Holy Spirit As day is drawing to a close and the evening is upon us, the Christian community gathers to give thanks "for what has been given us during the day, or for the things we have done well during it" (St. Basil, Regulae fusius tractatae, Resp. 37, 3; PG 31, 1015). With an evening light service, the celebration of Evensong commences. To the proclamation: Jesus Christ is the Light of the world! intoned by a vested deacon, the congregation responds: A Light that no darkness can extinguish! During the ceremonial illumination of the church, the lighting of the candles and the lighting of the chapel lights, an evening hymn is sung. Ordinarily the Phos Hilaron is sung in one of its several settings, or another appropriate evening hymn, stressing the theme of Christ our Light, is sung. A diaconal proclamation, an act of thanksgiving for the blessings of light and an act of praise of God, concludes the light service. An evening act of contrition, an offering of incense, follows; and Psalm 141, "The Psalm at the kindling of lights," accompanies the liberal incensa-tion of the community. This offering of incense, an atonement symbol (Num 17:11-3), is a purificatory action. It should help the Christian com-munity recall the "sweet odor of Jesus Christ" (2 Cor 2:14-6) and be a symbol expressive of that saving blood of the Lamb who ever lives to make intercession for us (Heb 7:25). An appropriate Psalter collect is a conclu-sion to this ritual action. Evening Psalmody is sung responsorially. Ordinarily only one Psalm, in addition to Psalm 141, is sung in the evening. Evening themes of thanks-giving for the blessings of the day and repentance for inevitable daily failings can be found in the Psalter. Such Psalms are appropriate for the evening Office. A period of meditative silence of significant length follows the sing-ing, and this period of prayer is concluded with the praying of a collect. The reading from Scripture is taken from the cycle of readings in the new lectionary. Customarily, Epistle and/or Gospel readings are used in the evening. A homily is preached when Evensong is celebrated immediately preceding the community evening dinner. The period of meditative silence is broken by the singing of the Gospel Canticle of the Virgin Mary which accompanies the offering of incense. In line with the use of incense as a symbol of intercessory prayer, the altar is honored with incense to affirm our belief and real participation in the com-munion of saints (Rev 8:3-4). Gospel Canticles, reverenced as the good news of salvation, are always sung standing. A fundamental part of Christian prayer, intercession for the universal needs of the Church and the world, is offered, following the urgings of Paul (1 Tim 2:1-4). The traditional Byzantine Litany of Peace is often 50 / Review ]or Religious, Volume 33, 1974/1 sung as one form of intercessory prayer. Other litanies are also used. One of the most famous and popular of the Eastern hymns is the Tri-sagion, which came into wide usage after the Council of Chalcedon in the fifth century. A hymn of Trinitarian praise and thanksgiving as used with the doxology, it is a fitting introduction to the prayer given us by Jesus. It is essentially of the same prayer style of praise and thanksgiving as we find in the prayer given by Jesus and as such it is a beautiful sung introduc-tion. Expressing an ardent desire for the coming of the kingdom and a solemn plea for the forgiveness of sin and genuine fraternal reconciliation, the Lord's Prayer is a most fitting conclusion to the Christian Office. A solemn blessing, most often tripartite in form, is the dismissal of the community, an invocation of the power of God upon the assembly and a petition for the mercy and loving kindness of the Almighty Lord in whose name we have gathered. At times, the Kiss of Peace is exchanged at the conclusion of Evensong, as a symbol of the peace of the kingdom, that peace which alone can be given by the Lord of that dominion. ' Resurrection Vigil of the Lord's Day Come,O faithful: let us drink a new drink, produced miraculously not from a barren rock, but springing from the tomb which is a fountain of immortality: the tomb of Christ by which we are strengthened. Glory to your holy resurrection, O Lord! Today the whole creation, he~iven and earth and the deepest abysses of the earth are filled with joy. Let the whole universe celebrate the resurrection by which we are strengthened. Glory to your holy resurrection, O Lord! Yesterday I was buried with You, O Christ! Today I rise with You in your resurrection. Yesterday I was crucified with you: glorify me with you in your kingdom. Glory to your holy resurrection, O Lord! Christ is risen from the dead! He has crushed death by his death and bestowed life upon those who lay in the tomb. Glory to your holy resurrection, O Lord! Jesus is risen indeed, as He had foretold: He has given us eternal life and abundant mercy.--Third Ode, Easter Canon of John of Damascus Byzantine Daily Worship, Easter Sunday, page 849 These words contain the spirit of unrestrained joy of the Christian who encounters the Paschal Mystery of the Lord Jesus. The sense of triumph, of joy, of exultation, and of hope permeate this entire text. While the vigil of the Easter celebration of the resurrection is truly "Mother of all Vigils," nevertheless a weekly commemoration of the Pascha of the Lord is in the mainline tradition of the Church. The celebration of the Resurrection vigil of the Lord's Day, which takes place at eleven o'clock Saturday evening, is a wonderful preparation for the Eucharistic Banquet of the Lord's Day. It is a rich and deep experi-ence of the mystery of the passion, death, and resurrection of our Lord and The Liturgy o] the Hours in Religious Communities / 51 Savior Jesus Christ, celebrated communally with hymnody, Psalmody, and readings. The Night Watch, that time when we gather as a community, to recall the resurrection of Jesus and to pray for His glorious return, is a service of the Word celebrated with grandeur. The chapel is in darkness awaiting the appearance of the New Light. A vested presbyter and vested deacon enter, bearing the lighted Paschal Candle. The diaconal proclamation of Christ as the Light of the World begins the celebration, and the ceremonial illumina-tion of the church is accompanied by the singing of the Phos Hilaron. A Byzantine setting of Radiant Light, arranged for three-part singing, is a magnificent hymn of light praising Father,' Son, and Holy Spirit. The Paschal Candle is honored with incense during the singing. The deacon sings Hip-polytus' Easter Hymn or the Paschal Praeconium, giving voice to the joyful thanksgiving of the Christian assembly. The singing of Psalm 141, with its accompanying offering of incense, is polyphonic. While this ritual action is an evening act of contrition, it is nevertheless a joy-filled, because confident, plea for the loving kindness of the Lord who always awaits with eagerness the return of those who have been unfaithful. Concluding this action of repentance is an appropriate collect. At times the singing of Psalm 141 is omitted in favor of using a differ-ent Psalm, one with Paschal overtones. The second Psalm, sung respon-sorially, takes on a Paschal character through the use of alleluia antiphons. The great cry "Alleluia" re-echoes in the hearts of those who have experi-enced the risen Lord and Psalms of praise express the gratitude of the as-sembly for the Great Passage of the Lord. One of the charismatic speeches recorded in Acts with a sung respon-sorial Psalm or an appropriate patristic reading is the First Lesson, followed by a distinct pause for reflection on and assimilation of the text. The Gospel Alleluia is intoned as the Book of Gbspels is incensed. The account of the Resurrection is sung by the d

Issue 33.2 of the Review for Religious, 1974. ; Review ]or Religious is edited by faculty members of the School of Divinity of St. Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copy-right (~) 1974 by Review ]or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.75. Sub-scription U.S.A. and Canada: $6.00 a year; $11.00 for two years; other countries, $7.00 a year, $13.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to Review ]or Religious in U.S.A. currency only. Pay no money to persons claiming to represent Review Jor Religious. Change of address requests should include former address. R. F. Smith, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor Associate Editor Questions and Answers Editor March 1974 Volume 33 Number 2 Renewals, new subscriptions, and changes of address should be sent to Review for Religious; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts, books for review, and materials for "Subject Bibliography for Religious" should be sent to Review for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. Directed Prayer and the Founding Charism Norbert Brockman, S.M. Father Norbert Brockman is a staff member of the Marianist Center; 4435 East Patterson Road; Dayton, Ohio 45430. Among the growing movements among American religious in the past few years has been the directed retreat. In increasing numbers, religious have placed themselves under a director who has guided their meditation for periods as long as thirty days.1 The movement owes much to the Jesuits, who have taken leadership throughout the countr~ in reviving an approach to the retreat that is closely linked with their own renewal and spirituality.2 There have been spinooffs from the directed retreat movement that sug-gest that directed retreats are much more than a passing fad, although for some they will take on that character. The first of the side benefits of the directed retreat movement has been that religious of a number of congregations, especially women, are being trained in the method and approach of directing prayer. The Jesuits have established centers for this purpose, and programs for training, using the Ignatian retreat, are well patronized. A congequence of this is the flowering of directed retreats among women religious,, and the better training of for-mation personnel capable of working with mature nuns. Secondly, the directed retreat seems to bring many religious to long-term spiritual direction. Foi" the first time, for many religious, ~it has been possible--in a directed retreat--to consider spiritual direction as some- 1See, for example, Margaret Baker, H.V.M., "My Experience of a Directed Retreat," Review for Religious, v. 31 (1972), pp. 573-7; Sister Christine Freed, R.G.S., "I Feel like Singing Forever," Review ]or Religious, v. 32 (1973), pp. 1379-1384. '-'Thomas E. Clarke, SJ., "The Ignatian Exercises---Contemplation and Discernment," Review ]or Religious, v. 31 (1972), pp. 62-9. 257 258 / Review ]or Religious, Volume 33, 1974/2 thing other than crisis intervention. While one can comment only impres-sionistically, it seems that a real phenomenon of the past three years has been the increased desire among religious for spiritual direction.:' While the pattern is not so clear as to the expectations.of the religious seeking direction, the question of growth in prayer is always a serious considera-tion. The direction of prayer itself has an ancient and honorable tradition in the Church. From the earliest days of Christianity, the spiritual novice submitted himself or herself to a spiritual guide under whose direction growth in the life of prayer was undertaken. The stories of the fathers of the desert reinforce this strongly, and direction in prayer was for them an all-important issue in the relationship between novice and adept Chris-tian. The origins of this are obscure, but it would seem that the earliest forms of direction in prayer come from the baptismal catechesis, where the person responsible for the conversion of a neophyte not only helped in the education of the candidate for baptism, but particularly assumed the task of.teaching them the spiritual life. Together the two shared a period of prayer and 'fasting before the administration of the sacrament." In modern times, with the structure of the annual or other periodic retreat, various forms or styles of retreats came to the fore. The Ignatian r~treat has always had, in this period, a special place. It has been widely used b~, religious whose congregations are not Ignatian in spirituality, and its very basic Christian themes have made it equally.popular among lay-people. Although the preached retreat had become the predominant form, the notion of the directed retreat never died out, and its revival on such a large scale is in reality a return to an earlier Ignatian tradition. The Notion of the Directed Retreat The focus in the directed retreat is on the notion of "directed." It is a retreat in which the pfirticipant works with the retreat master in the man-ner of a s~iritual director. There is normally an hour-long interview each day, during which the retreatant's prayer is evaluated, directions and themes are~ given for further meditations, and the quality of the retreatant's prayer' is developed? As indicated above, although the nature of the directed retreat has ancient roots in the Church, it has been most characteristic o~ Jesuit re-aSee Sandra Marie Schneiders, I.H.M., "The 'Return' to Spiritual Direction," Spiritual Lile, v. 18 (1972), pp. 263-78. 4Michel Dujarier, Le parrainage des adultes aux trois premiers siO(les de l'Eglise (Paris: 1962), p. 377. 5Herbert F. Smith, S.J., "The Nature and Value of a Directed Retreat," Review ]or Religious;,v. 32 (1973), pp. 490-7. This article is available from Review ]or Religious as a separate reprint. Directed Prayer and the Founding Charism / ~259 treats in recent years. The point needs to be made that the nature of this retreat is simply the direction of prayer itself, adapted to the peculiar de-sign of a retreat, a period of time in which a person withdraws from ordi-nary pursuits to develop more consciously and deliberately in the spiritual life. Admittedly, among American religious other values have also entered in,, but this has always been understood as the essential purpose of retreat. For, a religious working far from the center of his province~ in a small community, the value of fellowship is a real one, for example. Some province retreats resemble a tribal gathering in this regard, and others use a workshop model rather than the traditional one of withdrawal for prayer. The comments that follow will be placed in the context of directed re-treats, but they might as easily apply to much of the real work of spiritual direction. Direction in prayer, even the special, concentrated form of di-rected meditation used in directed retreats, is the heart of spiritual direc-tion. An aspect of regular ~direction, even if relatively infrequent, is sug-gestions for prayer, the joint evaluation of movements in prayer, the dis-cernment of these movements, and help in heeding the call to new levels of prayer. The purpose of this article, however, is not to explore the nature and values, of the directed retreat, but to discuss its use to inculcate the values from the founding charism of a particular ~religious congregation. The question of the nature of th~ directed retreat has been explored in depth elsewhere." What has not been investigated at any point is how the tech-nique of the directed retreat can contribute to the deepening of the ~ommit-ment of a religious to his/her °founding charism. Because non-Ignatian development of the directed retreat has been so°limited, the paucity of in-formation on the topic is understandable. What follows here is based on the author's study within the documents of his own order, as well as at-tempts to work with sisters of two other,groups attempting to find better means for developing their own spirituality within their members. The Founding Charism .In recent attempts among religious to heed the directives of Vatican II that they renew .themselves in the spirit of'their founders and foundresses, the emphasis has been placed upon research and the question of teaching the proper spirit of the order to cb.ndidates,r Along with this has gone the concern for finding newer expressions for the origina! teaching of the founder, while remaining faithful to his/her intent. This has produced some valuable materials in some groups, some false starts in others; there ~William A. Barry, ~S.J., "The Experience of the First and Second Weeks of the Spiritual Exercises," Review ]or Religious, v. 32 (1973), pp. 102'-9. See also the same author's "Silence and tl~e Directed Retreat," Review ]or Religious, v. 32 (1973), pp. 347-51; and Smith, "The Nature and Value of a Directed Retreat." rVatican Council II, The Renewal o/Religious LiIe, no. 2. Review [or Religious, Volume 33, 1974/2 have been elements of both renewal and deception in the experience of getting in touch with one's roots. In the directed retreat, the issue changes somewhat. The purpose of the retreat is not to analyze, speculate, or study. It is to experience the meaning of the life of the Lord in a renewed sense. It is to deepen one's prayer, and to deal with issues that affect the spiritual life. When we speak of a directed retreat designed to inculcate the values of the spirituality of a religious congregation, therefore, the point is that the important elements of that spirituality must be assembled in what may be new ways, intended to move the soul through prayer more than grouped in perfectly logical structures. The experiential dimension, and the very goal of the directed re-treat according to one's own charism, is to bring the retreatant to the ex-perience that the founder had in founding the congregation. One must experience the foundation within oneself as a truly authentic, congruent integration of the spiritual life. It should make sense, bring an interior peace, and strongly confirm one's commitment to this congregation at this time in history. Few religious have taken themselves, or been taken, through the experience of the founder or foundress.'By this is not meant that the privations or sufferings of the founder--the more dramatic ele-ments of his/her life--need be reproduced in some sort of role playing. Indeed, the point is the reproduction of the insight and inspiration of the founding charism itself. What elements of the Christian experience brought about the development that the religious knows as his/her spiritual legacy? How were the evangelical counsels and the gospel message ex-perienced by the founder in such a way that the foundation of this group became a means of incarnating these values? If the congregation is the incarnation of the values of the founder--an extension of his/her charism into history--how is it to be experienced, personally by the members and corporately by the community as a whole? The questions above zero in on the issues that the directed retreat can deal with, in terms of the founding charism of a congregation. What is ob-vious, then, is that the design of the retreat must be developmental, and that might well be, as stated above, quite different from the design used to teach the ideas of the charism, or to study them. Critical Elements of a Founding Charism What, then, are the elements of a founding charism that must be con-sidered in designing such a retreat experience? The Spiritual Exercises are a brilliant example and deserve to be studied, even by those whose spiritual tradition differs sharply from that of the Jesuits. The themes, from the "Two Standards" to the last consideration, are highly developmental. Each builds on what precedes, not so much intellectually, but in the context of faith. It is possible to find all the elements of the Christian life from conversion Directed Prayer and the Founding Charism / 261 to union with God. In short, a spiritual path is described. At the same time, the style of the retreat is congruent with the highly personal emphasis on decision and discernment. The Ignatian directed retreat is characterized (usually, although there are exceptions) by lone meditation, usually at some length, by minimal communal aspects, and by minimal liturgical life. The focus is on the individual coming to grips with his/her personal relationships with the Lord, with an acceptance of that Lordship in one's life, and in the development of a prayer life that nourishes and defines that relationship. What then are the elements of a founding charism that are critical to the development of directed prayer in this ~evelopmental sense? Four ele-ments surface in any investigation of this question: method of prayer, ascetical and/or devotional practices, a spiritual system, and theological concepts. These are the elements that the designer of the retreat prayer experiences needs to coordinate. The study that makes this possible should be on the part of the retreat director, and the retreatant should not be called o'n to do other than move immediately into the prayer experience. .Let us, then, briefly look at each of these elements of the founding charism in turn. Method of Prayer The first critical question is whether the founder taught a method of prayer, particularly a method of meditation. In many cases, what will be discovered is that the founder/foundress did .use a currently popular method of meditation, but that it was a matter of convenience in instruct-ing novices, and not an important element of the spirituality of the con-gregation. Here some communal discernment is necessary. In reading the founder's letters of direction, for example, or instructions on prayer, it is necessary to discover the significance of any proper method to the totality of his/her founding charism. If a distinct approach, emphasis, or technique is present, it should be integrated in the directed prayer of the retreat experience, For instance, a congregation consecrated to Mary might well have developed a receptive approach to prayer based on an understanding of Our Lady's fiat, a disposition of total availabi!ity to the Lord. It would hardly be congruent in such a case to suggest.an aggressive, intellectual type of mental prayer. It would surely conflict with many of the themes that the founding charism will c6ntain. Ascetical and/or Devotional Practices This area, like the last, deserves careful work to determine the con-tinuing value of the ascetical and/.or devotional practices of the founder. Things which are merely characteristic of the nationality or culture of the founder may be safely set aside, and tangential devotions may also be ex-cluded. After all, even founders and foundresses are entitled to devotional 262 / Review 1or Religious, Volume 33, 1974/2 expressions which are uniquely personal, and without having these pro-jected onto their religious foundations! In what sense is the devotion in-volved in the direction that the founder gave his/her early members? What is its theological content? A founder or foundress with a great de-votion to the cross, who writes and speaks of the cross in such a way that it permeates the spirituality of the order, is teaching something of greater import than a founder with a great personal devotion to a. patron saint or to a shrine. Similarly, the practice of taking names in religion may have been merely the religious convention of the time of foundation, or it may have had specific meaning~ Other ascetical practices are.to be similarly evalu-ated. In one tradition, the regulations of the founder about the diet may have been a simple indication of poverty within his .cultural context; in another tradition, the manner in which the question is treated might indi-cate that the retreat should include some fasting, if possible, and with cerr tain goals in mind. A Spiritual System The most obvious element is the spiritual system of the foundation. Did the founder have an approach to spirituality which he taught to the early members? What virtues did he consider important, especially, what aspects of the Christian life did he consider characteristic of his founda-tion? What were his interpretation and understanding of evangelical chastity, poverty, and obedience, and did this differ from the prevailing understand-ings of his time? Did the foundation include any other vows besides the three traditional ones, even though these may no longer exist in the con-gregation? What was the value that the founder/foundress was stressing by having additional vows? What was his/her notion of common life and community experience? What is the role of the apostolate in fostering the spiritual life? All these are part of the questions that must be asked in the process of constructing the spiritual system of the founder or foundress, as, usually in most cases, active founders have not written out the spiritual system in clear fashion. Besides exploring the documents of the congregation, however, the living experience of the early foundation is itself of importance. The story of the life of the founder is often of great value in determining what he meant by a certain teaching. Religious orders are, after all, not only com-munities, but a special modality of community--witness communities that show forth the transcendent dimension of Christian life. The witness of the early foundation, therefore, is of great importance as a form of teach-ing. Theological Concepts Usually, theological concepts do not appear in a founding charism as Directed Prayer and the Founding Charism / 263 such. Founders and foundresses are rarely interested in theology except as it reveals the person :of Jesus Or underlies a religious value. Nevertheless, founders are usually very concerned about fidelity to the deposit of faith. A renewed understanding of theological concepts in recent years may make it possible to enrich the understanding of the founder. The founding charism does not really change, but the religious order is called to fidelity to it, not to literal acceptance in the language, cultural norms, and symbols of the early society. As the Church grows in its understanding, of herself and her divine mission, so 'a religious congregation should show signs of growth in its self-understanding.'To utilize a theological concept such as the Eucharist without integrating the better insights coming from a renewed liturgy of celebration would be more than unfortunate. It would be .a denial of the fidelity'of the founder to the Church's teaching, because as he was faithful to ~the Church's expression of eternal truth in his time and culture, so the congregation, today must reproduce that fidelity. Again, renewed Biblical scholarship has made possible far greater sophistication in understanding the gospel message than heretofore. That cannot be ignored in studying the founding charism, merely because it has happened since the founder died! The °emphasis laid upon the experiential above is not to be interpreted as demeaning the importance of the intellectual as preparation for prayer. Anti-intellectualism is not a mark of the Christian, Quite the contrary, and the directed prayer experience will be the richer for the .hours spent by both ~director and retreatant in studying the basic teaching ,of the Church, especially in those areas that touch upon the founding charism. ~Fhe Retreat ~s Reflection of the Founding Charism The first of the elements of a founding charism was stated as the method of meditation or mental prayer. The idea of the importance of the ,congruence of this with~the total spirituality of the founder or foundress was stressed, but this idea can also be expanded~. The entire style of the directed retreat should reflect the founding.charism. The import/race of this cannot easily be exaggerated because of ~he'experiential nature of:the directed retreat. There" is a profound difference between the directed re-treat., as desert experien.ce (silence, lone meditation at great length, and so forth) and the directed retreat as communal',experience (common liturgi-cal celebrations,' some group discussion, and so forth). In among these contrasts are many modalities of directed retreat, of course. The point is that it is important to include those aspects which will most effectively help the retreatant to gro~w into the values which are the subjects of the prayer experiences. The spirituality that emphasizes a deeply communitarian-or service value will not come through successfully in a desert experience. This i~ not to say that the desert experience is not of value for religious f~'om adtive commui~ities~(far from it!), but only that a limited aspect of their spirituality is likqly to emerge in such a context. Review for Religious, Volume 33, 1974/2 Similarly, methods of discernment should be congruent with the found-ing charism itself. What was the method for discerning the will of God used by the founder or foundress? Was it a communal means, or one based on authority? Discernment itself has become an issue, both within the directed retreat movement and in other contexts? It is an integral part of the Spiritual Exercises, and would seem to be an integral part of the work of the director of prayer. Within a given tradition, the method of dis-cernment might well be prophetic or charismatic. More likely it will reflect an authoritarian tone, which would translate into the directed retreat as a form of obedience to the spiritual guide. This type of obedience itself needs to be understood, as it isnot the same as the obedience owed a superior under the evangelical vow. In some traditions, the means of discernment might be very communal, in such a way that group direction might be a compatible style for certain congregations using the directed retreat. This would be alongside the pri-vate interview, which is essential to the directed retreat. A final word should be added on the place of resolutions. Many re-ligious feel strongly that they should come home from retreat with clear resolutions for the future--a battle plan, so to speak. The presumption is so strong with many that it is an issue that should be frankly discussed with the director. It is certainly not necessary for the directed retreat; it is enough that there be an interior renewal and deepened commitment to the spirit of the foundation. Whether there are "results" or decisions on con-crete action for the future should flow from the needs of the person him-self/ herself. Too often it is merely another expression of a workaholic personality. Conclusion This has been a simple and sketchy view of the development of a directed retreat from the point of view of the goal of growth in the spirit of one's own order. As such, directed prayer is a powerful means of growth toward incarnating in oneself the values of the founding charism. It is a means of renewal that not only affirms one's commitment to religious life, but also goes far toward building and renewing the community through renewed religious, standing firmly in the tradition of the one who brought the order into being under God's grace. 8Criticism has been recently expressed by W. Peters, S.J., "Discernment: Doubts," Review ]or Religious, v. 32 (1973), pp. 814-7. See also James V. Gau, S.J., "Dis-cernment and the Vow of Obedience," Review for Religious, v. 32 (1973), pp. 569-74; David T. Asselin, S.J., "Christian Maturity and Spiritual Discernment," Review ]or Religious, v. 27 (1968), pp. 581-95; and John R. Sheets, S.J., "Profile of the Spirit: A Theology of the Discernment of Spirits," Review ]or Religious, v. 30 (1971), pp. 363-76. The last article (that of Father Sheets) is available from Review ]or Religious as a separate reprint. Prayer: The Context of Discernment Charles J. Healey, S.J. Father Charles J. Healey, S.J., is a faculty member of the Department of Theology; Boston College; Chestnut Hill, Massachusetts 02167. Discernment Today In our attempts to seek and find God in our lives and to live out our Chris-tian lives of faith, hope, and love, we are often involved in a process of rediscovery. There is not that much that is new for us in the sense of dis-covering something for the first time. But often the conditions of the times in which we live and our own felt needs combine to lead us to focus on a particular aspect of the spiritual life. Such, I would suggest, is the case in the area of discernment. It is certainly a term that has deep roots in the history of Christian spirituality. But ours is a period that has seized upon the process of discernment--perhaps too quickly and too glibly at times-- in the hopes that it might aid us in our efforts to love and serve God both as individuals and as communities, and to seek and respond more gener-ously to His will in our lives. This renewed interest in discernment should come as no surprise. First of all, there is the very visible desire of many to deepen their own union with God, to establish or reestablish what they consider the essentials and priorities in their lives, and to make any required decisions in a context of faith and prayer. In a time of great change, many are seeking to find strength and unity within themselves not only to cope effectively with their lives and all their responsibilities, but also. to maintain themselves as lov-ing and productive persons. Secondly, many communities are turning to the process of discernment as a method of helping them in their attempts at renewal as a community and as a basis for group decisions. But whether 265 266 / Review for Religious, ~olume 33, 197.4/2 it is a case of individual discernment or corporate discernment, it is impor-tant to stress over and over that the basis of any discernment has to be the deep and intense prayer of the persons involved in the process. The context of any true discernment is prayer. The purpose of this article, then, is to offer some reflections on discernment, using the word in the broadest sense here and focusing on the intimate connection between discernment and prayer. ontex! Is Prayer Discernment really makes sense only when it is situated in the context of prayer. Unless there is a corresponding desire to seek and find God continually in our lives and to deepen our awareness of His reality and presence, discernment can end up just being talk. The seeking and yearn-ing attitude of the Psalmist must penetrate our own lives deeply: "To you, my heart speaks; you my glance seeks, your presence, O Lord, I seek. Hide not your face from me" (Ps 27:8-9). There is, of course, a renewed in-terest and even a hunger on the part of many today in the area of per-sonal prayer; and this accounts in part for the renewed interest in the area of discernment. There are many indications of this all around us at the present time; and many are definitely expressing a desire for praye~r which springs from a felt human need and the presence of the Spirit in our midst, ever renewing, ever arousing. Recently I was listening to a taped conference on prayer by Thomas Merton in which he mentioned at the beginning that he ~did not like to talk a great deal about prayer. This was certainly not from any disinterest, for if there is any constant preoccupation and interest that emerges in his life and writings, it would be with the value and priority he constantly gives to prayer. But he wanted to stress the point that pr~yer for us should be something simple and natural, something as simple and natiaral as breath-ing. It is hard for us to talk about breathing since it is such a normal process of our lives and one wfiich we can easily take for granted. So, too, he feels should be the case with prayer. At times we can complicate it and make an issue or a cause out of it. But usually when we make a~ca~]se or an issue out of something, we oppose it to something else: "This is.prayer, this isn't. This is something sacred, this isn't." The f~us could then shift to the issue rather than the reality, and prayer could then be viewed as something complicated and artificial. Perhaps we can best consider prayer as the simple, natural, continual response of one who is,. convinced he be-longs to God and seeks to grow in union with Him, and the response of one who realizes he is a person possessed by a loving God. And it is in this climate, this atmosphere of prayer tl~at the whole process of discern-ment should be placed. The context is a very normal, full, and serious seek-ing after God. Pray'~r." The Context o[ Discernment / 267 The Process of Discernment ' Discernment, then, should not be considered a cause or an issue nor ev~en' a method in itself. It is a process in prayer by which one seeks seri-ously to know and follow God's will, to hear His call and faithfully and generously respond in the very real life situation of the person concerned. If l~ra~er should be a very human and ordinary experience, so too should b6 discernment. In this sense, it is a very simple process; and yet, on the other hand, it can be difficult in the sense that it presupposes constant efforts at'a deep and continuous union with God through prayer. This re-quires perseverance, patience, and willingness to expend time and energy. It' cannot be turned off and on like a water faucet if it is to be effective; it presupposes a firm basis of faith and the continuous seeking of the presence of the Lord. ~Alth0ugh discernment is a word that can come easily to the lips, it can still remain a rather elusive concept. Perhaps this is because it pre-soppos~ so much else. At any rate, we might recall Father Futrellrs defi-nition that discernment "involves choosing the way of the light of Christ instead of the way of the darkness of the Evil One and living out the con-sequences of this choice through discerning what specific decisions and ac-tions a~e, demanded to follow Christ here and now.''1 Thus discernment focuses on the ongoing attempts to clarify and ascertain God's will in our lives and seeks to specify what actions and decisions are required in the life of "on'e who wishes to follow Christ tothlly. The process presupposes an int'eflse desire, hunger, and willingness to seek God's will and to embrace it generously once one has come to a reasonable certitude regarding it. W~ might say it all comes down to our attempts to hear and respond to:the wo~'d of God in our own unique lives. But. if we are to be sensitive t~lGod speaking to us in the many ways He does.in our liv6s, we must first hear His call; we must listen quietly and give Him frequent opportuni-ties to speak to us. If we fire to b~ sensitive to God's presence and attentive to His touch, there must be an element of stillness and listening. Since this listening~aspect is so important for discernment, we should not be surprised to find this aspect of prayer being re-e~mphasized today.2 Many are ex-periencing the need today to. take time out from all their activities in order to turn within and seek God's presence within, to contemplate Him and to listen to Him in the stillness of their hearts. It is a kind of active receptivity as we let the radical truth of God shine forth with its own life within us. We seek to make the words of the P~almist our own: "In your light we see light." It is in this atmosphere .of stillness and presence that one can best determine God's call, God's touch, God's will. ~John C. Futrell, S.J., "Ignatian Discernment," Studies in the Spirituality o] Jesuits, v. 2, no. 2, p. 47. '-'See, for example, W. Norris Clarke, S.J., "Be Still and Contemplate,"~ New Catholic World, November-December 1972, pp. 246 ft. 2611 / Review [or Religious, l/'olume 33, 1974/2 Building on the Past As we seek to see clearly where God is touching us at a given time and where He is leading us and asking us to respond and follow, it is very help-ful to grow in the awareness of where God has touched us and nourished us0 in the past. Each of us has his or her own unique history in the hands of a loving God, that is, significant events, persons, books, Scripture pas-sages, and so forth, that have been a source of great strength and help. All of this constitutes our own faith experience of God; and the more it is brought to our conscious awareness, the more it becomes our own. Often in discernment workshops or faith sharing experiences, methods and oppor-tunities are presented to help individuals grasp more explicitly what they uniquely possess of God in their lives. One can call this by various names: one's core experience of God, one's beauty within, one's name of grace, and so forth. But it all comes down to the same reality: we seek to realize what we already possess, what is uniquely ours, and where God has touched us and loved us significantly. Once we are more aware of how God has acted in our lives in the past, we can more easily return in a spirit of prayer to be nourished and strengthened and sustained. What has sustained us in ~the past and what has touched us before, can sustain us and touch us again. This conscious awareness also helps us to be more responsive and sensitive to where God is touching us now, where He is leading us. We can begin to see a pattern and a continuity in our lives of faith. Above all, we be-come more aware of the profoundest reality of our lives, namely that which we possess of the power and love of God that has worked within us in the past and continues to be operative in the present. Discernment in prayer, then, is an ongoing process that seeks to find God and His will in our lives; it involves a constant seeking of God and an awaren(ss of His presence in our lives. Through discernment one seeks to hear God's continuous call, to recognize it as clearly as possible in order to follow it as faithfully and generously as possible. It seeks to answer the question: How can I best love and serve God in the present circumstances of my life. It is an ongoing process because our lives, our experience, our work, our relationship with God is an ongoing process. His Word does not come to us in a vacuum but in the concrete circumstances of our everyday lives. As Thomas Merton says in one of my favorite passages from his writings: Every moment and every event of every man's life on earth plants some-thing in his soul. For just as the wind carries thousands of winged seeds, so each moment brings with it germs of spiritual vitality that come to rest im-perceptibly in the minds and wills of men. Most of these unnumbered seeds perish and are lost, because men are not prepared to receive them; for such seeds as these cannot spring up anywhere except in the good soil of freedom and love.3 aThomas Merton, New Seeds of Contemplation (New York: New Directions, 1961), p. 14. Prayer: The Context of Discernment / 269 In a very true sense, it is only the faith-filled person, the contemplating person that is acutely sensitive to these seeds of God in his or her life. And for the soil of freedom and love to flourish in our own lives, we must con-stantly open ourselves to the Spirit of God through an abiding spirit of prayer. Not only must we seek to grow sensitive to God's speaking to us in the external events of our lives, but we must seek to grow in an awareness and sensitivity to the movements within ourselves as we react personally to the signs of His will and presence. How do my present reactions corre-spond to the felt experience of God that has been so much a part of my life in the past? Are my present movements in resonance with that source of peace, that sense of oneness and wholeness before God that I have ex-perienced before, that sense of belonging to God that has been so nourish-ing and sustaining in my life? Are they consistent with the normal signs of the Spirit working within us, the signs of "love, joy, peace, patience, kindness, goodness, faithfulness, humility and self-control" (Gal. 5:22-3)? These are some of the questions one seeks to clarify in order to fulfill the desire to seek and find the Lord and His will. The spiritual director can play an important role in assisting here, for at times we can be too close to ourselves to have the needed objectivity. The director can aid us in clarifying and objectifying our own experiences and interior movements and aid us to see where God is touching us, loving us, and indicating His presence and His will. A Sense of Freedom In addition to a deep and constant spirit of prayer, discernment also requires an attitude of freedom and detachment. The attitude of freedom I refer to is that which allows a person to give to God and His will the central place in one's life;, it is a freedom and detachment from all other things that would either prevent or hinder one's striving to focus On God. It is the sense of freedom that allows God to become and remain the cen-tral reality in one's life. The Psalmist speaks of this centrality with the words: "As the eyes of the servant are on the hands of the Master, so my eyes are on you, O Lord." It is the freedom that allows one to respond generously to Jesus' invitation to Matthew, "Come, follow me," and His words to the disciples of John the Baptist, "Come and see." Come and see and taste the goodness of the Lord. It is the freedom expressed in the words of the prophet Samuel, "Speak, Lord, for your servant is listening" (1 Sam 3:10), and the words of the Psalmist, "Here am I, Lord, I come to do your will" (Ps 40:7-8). We might note in passing that there can be an intimate connection between this spirit of freedom and a lifestyle that is marked by a spirit of simplicity. How does one grow in this spirit of freedom? Ultimately it is through a cooperation with the power of God's grace and love working within us. 270 / Review for Religious, Volume 33, 1974/2 But one important way is through a deepening realization that one is a loved sinner, that one has been touched and healed. A profound convic-tion of God's steadfast love and fidelity can be a very liberating force that enables one to turn to God and seek Him alone and His service in a spirit of simplicity and joy. This freedom grows in a context of lively faith and is nourished in prayerful reflection on God's goodness, mercy, love, and providence. Conclusion In general, discernment in prayer is an inward looking process; the focus is mainly on the movements and experiences of God within us. But the process must never stop here for there should also be an outward dimension of discernment. First of all, as in so many areas of the spiritual life of man, a healthy norm is: "By their fruits you shall know them." There is a confirmatory aspect of all discernment in the external fruits that are in evidence and the good works that are produced. Secondly, the great commandment,of love must always be kept in perspective, and a deepening union with God should lead to a deepening union with one's fellow man. An increasing sense of compassion for one's fellow man and his needs should flow from one's union with God. Finally, the process should lead to an increasing sensitivity to life and all its mysteries, to an increasing awareness of.God's presence in all things, and to our own growth as-con-templatives in action. A Norwegian Outpost: Maria Einscete M. Basil Pennington, O.C.S.O. Father M. Basil Pennington, O.C.S.O., is a Cistercian monk of St. Joseph's Abbey; Spencer, Massachusetts 01562. Our plane put down at Oslo and I soon bungled my way through customs, only .to find--no one. Communications had gotten a bit confus(d and now there was no one there. But everyone I asked seemed t6 know of him: "Brother Robert, yes, the hermit. He lives up in the mountains near Lake Tinn." And so I began my pilgrimage. Ten o'clock the next night I stepped down from a bus in the pouring rain and made bold to ask the young lady who alighted with me the oft repeated question: "Where is Brother Robert? . That way," she answered with a bold sweep of the arm as her hand pointed up a dark rise of conifers. I turned in the opposite direction to the friendly lights of an inn. It was a good choice. There among the youths gathered around the blazing fire was Jan. A couple years earlier he had been up to see the hermit with his pastor. He offered to be my guide. Good to his word, Jan arrived early the next morning with his little Volkswagen which took us as far as it could. Then we began to climb on foot. I was a bit embarrassed when Jan took my bag, but soon I was very grateful that he had--for otherwise I probably would never have made it. We must have climbed steadily, along an old logging trail, for forty-five minutes or more when Jan sudde.nly stopped and pointed back into the woods. We had actually passed our goal: Maria Einscete--Mary's Hermit-age. Maria Einscete was just a simple log cabin, one just like so many others in those forests. Larid in Norway belongs to the owner by hereditary right. It cannot be "definitively alienated. Most families living in the villages or on the lowland farms own stretches of woodland up on the mountains. 272 / Review ]or Religious, l,'olume 33, 197/.'-/2 In better times they kept men up there ,to care for the woods, but now most of these lumberjack's cabins are empty. One of these landlords, a kindly man, let Brother Robert use his abandoned cabin, plant some vege-tables, and dig a well. From the United States to Chile and to Norway Brother Robert, Father Robert Kevin Anderson, is a monk of St. Joseph's Abbey, Spencer, Massachusetts. He entered the Cistercian Order at the Abbey of Our Lady of the Valley back in 1949 when he was 17. He was one of the first choir novices professed after the community trans-ferred to Spencer. Frater Kevin, as he was called in those days, cared for the newly planted orchards and, after his ordination to the priesthood, for the newly planted brothers--as father master of the lay novices. But he had always experienced an attraction toward a more simple and radical form of monasticism. He went on to pursue this, first at St. Benedict's Monastery in the Colorado Rockies, then at the Monastery of Las Condes in the Chilean Andes. It was at the latter monastery that he first embarked on the eremitical life which he found to be his true calling. Later Father Robert sought deeper solitude in southern Chile; but the bishop there had some ideas of his own about how Father was to lead the eremitical life. So Father moved on to the land of his family's origins, Sweden. Here again, a hard-pressed bishop with few priests had his own ideas how a hermit-priest should live. And again Father moved, this time across the border to the diocese of the sympathetic and understanding Cistercian bishop, John Gran of Oslo. Until he could find a suitable site, Father Robert lived in a distant parish. Soon he found what seemed like an ideal place for a hermit: an island on Lake Tinn. But appearances can be deceiving. Living on an island meant dependence on others for all supplies, or keeping a boat for summer and an ice sleigh for winter. Then, too, the fine summer weather brought traffic to the lake. Father lifted up his eyes to the mountains, and soon ascended to Maria Einscete. The Hermit Life o| Father Robert Although feature articles and TV presentations have made Father Robert known throughout Norway and even throughout Scandinavia, he yet receives few visitors. The Norwegians respect and are inspired by his life of prayer and presence to God. They do not want to intrude. Besides, the ascent is difficult and the way known to few. The Catholic pastor, whose parish extends for several hundred miles, calls in from time to time. And of course, the good sisters find their way there at times; also, the search-ing young--from as far away as south France or America. Priests have occasionally come for retreat. And a pious convert lives not far from Father's mailbox and enjoys having him in to say Mass in her front room. A Norwegian Outpost: Maria Einscete / 273 But usually Bror Robert (as the Norwegians call him) is alone with his goats and his God. He goes down to the road to the mailbox every few days--and the owner of the neighboring box watches to see that the mail is collected, a sign that all is well with their hermit. Once a week or so, on skis in winter and a motor bike in summer, Father will go to the village for supplies. All the villagers know and love their hermit. They expressed real joy when "Brother Robert's brother" came to visit him. From time to time Father goes to Oslo to speak to the Dominican nuns, the only con-templative community in Norway. And once a year he goes south to the French Abbey of Mont-des-Cats to see his spiritual father. This was one of the conditions the bishop placed on his presence in the diocese as a hermit: that once a year he would spend some time in a monastery. Father Robert's life is very simple. He prays the hours quite as they always have been celebrated in the monastery, and offers Mass for all man-kind. He does some wood carving, mounts ikons, and practices the ancient Norwegian craft of weaving baskets from birch roots. He also translates books. He is a gifted linguist and has mastered both new and old Nor-wegian, as well as the local dialect. These occupations, along with Mass stipends, help him to keep body and soul together. At the time of my first visit Father Robert had been living in his log cabin for about a year. The only facilities were the woods. He had dug a well nearby and so had plenty of good water. But he confessed to me that he spent most of his time during that first winter chopping firewood--for his cabin had no inner walls and was very difficult to heat. The Spencer community helped him then to get a logger's caravan, which is not only much more snug and easier to heat, but which Father was able to locate higher up on the mountain where he can benefit from much more sunshine. The view from the new location, looking out across Lake Tinn to Mount Gaustaf, one of the highest peaks in southern Norway, is simply magnifi-cent. As the rays of the sun play on clouds, mountains, lake, and forest one is ceaselessly awed. This is indeed a Godly place--an ideal place for a hermit. The Monastic Presence of Father Robert This extension of Spencer Abbey and of the American Cistercian Re--' gion, this foothold of Cistercian life in Norway, is certainly something for which we should be most grateful and praise the Lord. The effectiveness of Father's monastic presence cannot be fully evalu-ated but it is certainly significant. This is rather surprising in a country where most are at best nominal members of a state church, and the few, very scattered Catholics tax the handful of devouted priests and religious who seek to minister to them. The latter, without exception, seemed to ad-mire and respect Father and find inspiration in his fidelity to his particular calling. But the Lutherans, too, revere him and seem to be grateful and 274 / Review for Religious, Volume 33, 1974/2 happy .that this man of God is in their midst. They relate stories of her-mits and monks who lived in this land before the Reformation and the Danish oppression, even of a particular hermit in the area of Lake Tinn. Even for these apparently religiously indifferent, ,the man of prayer living alone on the mountain is a sign of hope, of something better, higher, tran-scendent. And when the final option comes, hopefully, with perhaps only a vague and confused idea of what he stands for in their minds, and the grace flowing from his prayer in their hearts, they will reach out for that Transcendent Reality. Blessed be the Lord God . . . he has raised up a horn of salvation for Norway. Now that there is a Cistercian bishop and hermit, in Norway may we not soon have a regular cenobitic foundation? It is time the Cistercians returned. The Cistercians first directed their steps to Norway back in the twelfth century, in the Golden Age of the Order. And there are still significant remains ~of their presence. On the Island of HoevedCya in the Oslo Fjord, just a short ferryboat ride from the capital, are the ruins of an abbey founded in 1147 from Kirkstall,. The whole outiine of the regular build-ings is there. The walls of .the church reach up ten and fifteen feet, and higher at the comer tower. Through the insisterice of 'Bishop Gran the government now preserves this site as a national monument. It is a very beautiful site indeed. But historical sites, no matter how beautiful, are not enough. The Church of Norway, like every other, needs for its fullness the presence of living and thriving contemplative communities. Guided by the Lord, Brother Robert has made a beginning. May the Lord prosper what he has begun. Reflections on Bangalore Sister Mary-John Mananzan, O.S.B. From October 14-22, 1973, the Second Asian Monastic Congress was held in Banga-lore, India. Sister Mary-John Mananzan, O.S.B., attended the meeting and gives here her impressions of the Congress. Sister Mary-John is Dean; St. Scholastica's College; P.O. Box 3153; Manila, Philippines. This will not be a report on the Bangalore Congress in the usual sense, but rather a reliving of significant experiences and a sharing of insights gained. No amount of faithful reporting can capture the atmosphere of such a meeting. But .perhaps the sharing of one's impressions can give a glimpse into the dynamics of the ievent much more than a complete but detached description 9f the proceedings. Personalities Let me begin with the significant people who made an impression on me. Among the observers to the Congress were two Tibetan monks who rePr, ds.ehted thee Dalai Lama. They were Lama Sherpa Tulku and Lama Samdong Tulku. The one word that ke'eps coming to my mind to describe them is "genuine." I was struck by their authenticity, their trueness to them-selves, their utter lack of pretense. They went about with serene dignity, quiet friendliness~ and unfailing self-mast6ry. They talked with perfect frankness about the problems of their people in exile with feeling but with-out the slightest rancor againsl~ the invading Chinese. And with disarming simplicity, one of them asked in our small group discussions: "Please ex-plain to us what you mean by a personal God." The theological jar~gon did not seem to satisfy them, so during the coffee break I ventured an explana-tion which ran something like this: "Lama Sherpa, do you sometimes talk to the Absolute Reality?" 275 276 / Review [or Religious, Volume 33, 1974/2 "Yes," he replied. "Do you think he understands you?" "Yes." "Well, that is more or less what we mean when we say that God is a person." He seemed to be more satisfied with this explanation. The lamas had a way of expressing their ideas in an unusually effective way. During the discussion on prayer Lama Samdong Tulku made the following remark: "I.got the impression that when you pray, you send your words to the Absolute Reality. We, we push ourselves to It." Another personality which, for me, stood out, was Abbot Primate Rem-bert Weakland himself. He was a most excellent presiding officer; more-over, his introductory and concluding talks showed his keen intelligence, his versatile scholarship, and his sobriety of judgment. He was most human. He joked with the seminarians of the Kristu Jyoti College where we stayed as though he were one of them but without losing his dignity. In fact I ob-served in him something I seldom observe in many superiors today--an unembarrassdd awareness of his authority and an unapologetic reference to it when he considered it useful to do so. Among the non-Asians who had adopted the Eastern way of monastic life, the one I considered most credible was Father Bede Griffiths. He went about in a most unobtrusive, unostentatious way without the slightest effort to edify or to preach. I find this significant because I felt that there can be a tendency among non-Asians who have insights about the indigenization of monastic life and liturgy which are in themselves authentic, to be over-zealous and therefore tactless in their efforts to conscienticize the people whose culture they have studied and adopted. I believe that there can be a very naive, uncritical adaptation to indigenous culture which, if cohpled with a lack of delicacy in strategy, could alienate the people because it ap-pears to them to be another and a subtler form of paternalism. When this is further accompanied by efforts to edify, then the people are positively repelled. Then one provokes reactions which may sound extreme and de-fensive, but are not wholly unjustified like: "Why do they give themselves to be more Eastern than the Easterns?" The adaptation of the Eastern forms of monasticism by monks and nuns in Asia is an important venture; but this must be undertaken with utmost delicacy, tactful strategy, and with what perhaps for Westerners will amount to an almost intolerable amount of patience. I was enriched by the friendship with Vietnamese monks and nuns who shared with me their spiritual adventures. They have left their b!g monas-teries in the hillsides and have come to live among the poor in the center of the city of Saigon. The nuns take in laundry and typing work to support themselves and the monks take turns in tricycle driving. Reflections on Bangalore / 277 The Theme of the Congress The theme of the Congress was: "The Experience of God." This was divided into subtopics .such as: Monastic Experience of God in Christianity and Other Religions; The Experience of God: Methods of Realization; The Experience of God in Community Life; The Influence of Asiatic Religious on Monastic Structure; The Experience of God and Social Responsibility; and The Contribution of Christian Monasticism of Asia to the Universal Church. These were discussed in small groups as well as in the general assemblies. Again I will not make an effort to summarize the discussions but rather pick out those which had an impact on me. First of all, I regained my respect for the word "monastic." Due to certain historical factors, the word "monastic" in certain circles had come to mean deportment, a pattern of behavior and a fuga mundi attitude. In the Congress, the main emphasis was on the single-minded search for God. There is a monastic dimension to every human being. For those who have come to an awareness orbit and who wish to fulfill this dimension of their being, there should be monastic communities whose structures are flexible enough to share their way of life even on a temporary basis. At this point, it is good to mention.what Bishop D'Souza expressed as the petition of the Indian hierarchy. The Indian hierarchy, he said, is asking the monastic communities to be: 1. eschatological signs (monks and nuns should primarily be men and women of God) 2. centers of liturgy 3. havens of serenity 4. examples Of simplicity of life and refinement 5. model communities for Christian living 6. houses of undiscriminating hospitality One thing that was realized in the Congress was the contribution that the non-Christian form of monasticism can give to the traditional Christian monastic" life. There are several elements of the Eastern form of monasti-cism which have been forgotten or not emphasized enough in the Western tradition. There is, for example, the importance of the techniques and meth-ods in the search for the Absolute. The role of the body in prayer that is very much emphasized in Yoga and Zen could'be given the same impor-tance by Christian monks and nuns. The existential view of the Absolute and the unified view of reality of the East could balance the more con-ceptual and dualistic view of the West. The importance of the guru in Eastern spirituality can likewise revitalize the role of the spiritual director. Father Raymond Pannikar summarizes the unique role of the East thus: "Just as Africa's contribution to the Church is sensitivity to creation and that of the West,. the discovery of the value of history; so the unique con-tribution of the Asian is to develop the dimension o] the spirit." 278 / Review ]or Religious, Volume 33, 1974/2 Shared Prayer The Congress was not just a series of intellectual discugsions on the experience of God: It was for many participants something of a spiritual experience in itself. Contributing tO these was, first, the shared liturgy which the different regional groups prepared, giving the ~vhole community an ex-perience of a variety of. indigenous liturgy "Indian, Vietnamese, Korean, Chinese. There were likewise opportunities to meditate in the, Zen' way, the Yoga way, the Tibetan Buddhist way, and in Christian shared prayers. Amid the variety of methods, ceremonies, symbols, °and gestures there was the unity of hearts in worship.~And then there were the interpersonal en-counters which occasioned the sharing of spiritual experiences, the creating oLbonds which gave the promise of lasting friendships.~There was thus the wonder of discovery of the other in each other. There were no resolutions, conclusions, or statements at the end of the Congress. As Father Abbot Primate said, Bangalore was more humble in its tone than the Bangkok Congress. Its open-endedness is a challenge to further reflection and to further action. And this challenge was expressed in the delegates' message to their communities which reads as follows: Message to Our Communities Together with Father Abbot Primate, Rembert Weakland, we, , gathered here at Bangalore for the Second Asian Monastic Congress, salute you with an Indian greeting:which echoes in our liturgy, SHANTI, PEACEF ,~ We would like to share with you the atmosphere of joy, openness and fraternity that prevails in this community, which grow out of peoples of dif-ferent backgrounds, not only of race and culture, but also of religious tradi-tion. We are fortunate to have at our meeting Cl~ri~tia'n monks and sisters of various countries, Tibetan lamas, Buddhist and Jain mdnks and Hindu swamis and sanyasis. We lived together, 'praying and discussing in mutual enrichment. We are amazed to realize that, amid very real differences of opinions and experiences, there is an overwhelming convergence of concern: THE SINGLEMINDED SEARCH FOR GOD. It is in this conce.rn ~that we experience a strong bond of unity. We consider it our task as monks to commit ourselves wholehea.rtedly to this search, and it is in this context that we accept the world around us and feel h sense o.f sol!darity with it. We have a role in bt~iiding up the city of man. This consigts in pointing out to man the path to God. In particular, we are to share with the poor in theii-°striving for human dignity and liberty. It has become clear to us that to realise these goals i.n our times calls for a radical openness.and flexibility in our religious life and structures. We are in a moment of challenge. If we fail to respond, we lose our right to exigt as monasteries. Your delegates will bring home to:you reports of the proceedihgs of the Congress. Understandably, these will kive but a glimpse into what really happened here. But, for many of us, this Congress has been a: real spiritual experience. ,.Your delegates can communicate this experience more effectively than any written .report. It is our earnest prayer that all the communities scattered throughout Asia will put into effect the insights gained during this Congress. Tliis may mean breaking away from fixed patterns, settink out like Abraham ihto ff new land. Reflecffon~ on Bangalore / 279 We strongly recommend openness to our brothers of other religious traditions who, as we have experienced here, have so much to offer us. We urge the rethinking of our way of life so that as many people as possible may have the opportunity of sharing with us our experience of God within the content of living and vital communities. Let us maintain the bonds of unity which have been established among us through our delegates. During these days we have thought of you and prayed for you. May our continued unity in prayer be fostered by renewed contacts with one another. Toward a More Authentic Sharing in Community Laurent Boisvert, O.F.M. Father Laurent Boisvert, O.F.M., is the editor of the excellent Canadian magazine for religious, La vie des corntnunaut~s religieuses and lives at 5750, boulevard Rose-mont; Montreal 410, Quebec; Canada. The article originally appeared in the March 1973 issue of La vie des communaut~s religieuses and is printed in translation here with the authorization of that magazine. The translation was made by Sister Clarisse Marie, S.N.J.M.; General Administration of the Sisters of the Holy Names of Jesus and Mary; 187 Chemin de Cap-St.-Jacques; Pierrefonds 940, P.Q.; Canada. The sharing of material goods, based on the needs of each individual or moral person, tends to express and intensify the fraternal bond which unites us as religious. However, in everyday living this sharing meets with ob-stacles which compromise, in varying degrees, its fraternal character. A review of them will help us to become more conscious of them and so favor, I hope, the building of that community of justice, peace, and love which all of us desire and which alone can tnaly be called "fraternal." It is not rare to hear religious ask themselves: How does it happen that our lives are so little changed by the many conferences, sessions, and work-shops in which we participate? These same religious insist that we present them not so much the fundamental values of religious life which they say they already know, but rather a way of integrating them into their lives. The reflections which follow relate to this first step: the "how" of living a more genuine fraternal community life, a step which consists in over-coming in oneself the chief obstacles to its realization. False Mental Attitudes When we insist, before community groups, that a distribution of goods 2110 Authentic Sharing in Community / 2111 be made according to the needs of each, some religious express amazement. It seems useless to them that we should come back to so fundamental an issue, and one that everyone accepts. No one can deny, however, that in spite .of acceptance in theory, certain religio.us, and a number sufficiently large to warrant the mentioning of it again, demand for themselves the use of all kinds of things, basing these requests, not on real need, but rather on the fact that other religious have and enjoy the use of. them. If someone has such and such a thing for his work, goes out so many times during the week, or wears clothing of such and such a quality, etc., others use the example of such religious to justify having the same things and acting in like manner. If one group needs two cars, another group made up of the same number of people will perhaps demand one, just because the first group has two, How can we explain this dichotomy between the theory of sharing goods according to need, and the contrary practice illustrated by the examples just given? The reason is, it seems to me, that the criterion for the distribution of goods, recognized at the intellectual level, has not yet penetrated the mentality of all religious nor modified their attitudes and their conduct. Certain religious accept the idea of pluralism in the forms of sharing, but their reactions are those of people accustomed to a uniform type of sharing. They still lack that which, for all of us, is most difficult to realize, namely a change of attitude. No modification of structures, how-ever radical, can dispense a religious from the effort required to bring.about this conversion. It is easier and faster to set up pluralistic structures for sharing than it is to transform a person accustomed to uniformity so that he becomes capable of understanding, of respecting and of favoring diversity on the level of persons and their needs, and of making the necessary applications. All of which helps us to understand that if, in our congregations, the adaptation of structures has in large measure been accomplished, the con-version of our ways of thinking has not. Some years of effort will still be necessary, years of patience and of tolerance, before the transformation of mental attitudes and of conduct becomes a reality. In spite of everything, some people will never know such a transformation, because they believe that such a change is an evil and not a benefit to be pursued. Charity re-quires that we respect them, and that we learn to live with them, in the wis-dom and great-heartedness of compromise which, under its° positive forms, is love. Inability to Estimate One's Needs Accurately It is not sufficient to want to share a community of goods according to the real needs of each one. For the actual realization of this principle one must be able to evaluate tfiese needs honestly and accurately. Some religious are more or less incapable of making such an evaluation. For some, the reason lies in the formation they received as young religious and the long 2112 / Review ]or Religious, Volume 33, 1974/2 practice of a poverty based on dependence. They had only to ask and to leave ,to ,authority to judge the legitimacy of their request. Once the su-perior had given an affirmative answer, they never questioned themselves again about their use of the things granted. -This dependence,, judged in our day excessive, has atrophied the sense of responsibility"of some and made them quite unable to determine their own needs: Today, when au-thority leaves them free to choose such and such a thing,, to do or not do such and such an. action, to go or not to go to such and such a place, they prefer no action at all rather then assume responsibility for it. Long and difficult will be,the liberating process which will one day enable them to judge their own needs, if~ such will ever be possible. ~ C-Certain religious, coming from poor families and having, lacked some of the basic necessities during their childhood, make up,for lost time and accumulate without reason a surplus of goods. They:even admit that they ask for things to make up for the lack of them experienced in the past.And so they fill their closets with items.for, which they have,no real need, but which give them a sort of psychological security. In this Way they com-pensate for the time when they sutIeredreal want. ~ ,, For other religious, the practice of a poverty consisting of going with-out, of detailed restriction for use; of meticulous control and uniformity, has brought ab6ut another ,excessive reaction in that they,are constantly asking .for things they don't really need and of which they never .seem to have enough. At the other extreme are those who considered this former practice of poverty the ideal one, and so refuse to accept any form of com-munal sharing based on a pluralism of real needs. Using False Criteria Again, for some religious, the relative incapacity of identifying their real needs results from the use of false criteria. They will say, in, order to justify a trip: all my brothers and,sisters went to such aoplace, though an-other might say~ with just as much truth: I cannot make that .trip since none of my brothers and sisters have ever been there. Can the single fact :that one's relatives have visited Europe constitute a ,valid reason for asking for a trip overseas? Or again, can the simple fact that one's parents have never taken:~some scenic trip within the province or state:~be sufficient reason for denying oneself ,such an outing? In both cases, the use .of the "family" norm, instead of helping, hinders the discovery of real needs. That one consider the situation of one's family is certainly not wrong, but to use it as the sole means of defining orie's Own needs and the ~type of relaxation one has a right to seek is certainly without justification. These .conclusions apply .likewise .to one's social and professional posi-tion. There are people who count on the life style of ~this double milieu to determine personal needs. If they: live inca neighborhood where~each family averages one or two color-television~, sets, a summer cottage', a snowmobile Authentic Sharing in Community / 2113 or~ two, etc., they think that they too have a right to these same things and wi!l use them, under the illusion that they are living their commitment to po~verty.,lf th~ey work in the.~schools or hospitals and if the majority~of their companions go to Florida every year, wear a new outfit every day, etc., they come to believe that such is Lequired of them too, and in their minds these things become necessities that must be satisfied. The fallacy .of such ~rea.soning comes,from the setting up of one's .social or professional sur-roundings as an absolute ~in determining personal needs. It ought to be evi-dent that even if all the teachers of the school have a car, and if all the families in the area have two television sets, I do not necessarily need the same things. It also ha.ppens that this met.hod of evaluating needs ac.cord-ing to a social or professi0nal milieu soon involves various forms of dis-crimination, ail.harmf.ul to .the ,building of a fraternal community. Let us add that economy, valid as it may be, often prejudices one?s judgment of personal needs. To know how to economize is a quality that most people of average means acquire through° force of circumstances, That religious should possess, it is nother surprising nor embarrassing.;Waste-fulness and .extravagance, as well as carelessness, have always been,.con-sidered faults. The error, in the case of the religious, is to purchase things, not because ~one may need them, but because they are on sale and that per-haps one day they will be useful. It is also true that this intention of econo-mizing has a way of multiplying needs. The Influence of Numbers ,, In visiting a number of local commu~nities I ~have ~liscovered that re-ligious in small groups have their real needs satisfied much more easily than do religious in.larger gr.oups: Although not universal, this situation is repre-sentativ, e of a number of congregations. Of course, there are many cases in which it is reasonable and necessary ¯ to take numbers, into consideration. For example, if the local authority in a community of one hundred persons is planning an outing which includes transportation and lunch~ it is obvious that one must consider the number of those who wish to participate. The influence of numbers can, however, become harmful to community sharing when., a particular type .of logic prevails as sometimes happens in larg~ groups, though it. may also be found in more restricted ones, too. For example, two or three religious.desire to obtain skis in order to satisfy.a real need for relaxation, so they go to the local authority with their req.uest only to receive this answer: I cannot authorize such an expenditure; just think of the money involved if the sixty religious of the house were to come asking for skis! This reasoning characterizes a mentality which cerl~ainly is not pluralistic ,'and which fails to respect personal needs. That two or three religious desire some skis in no way implies that all the others need or even wish them. The falseness of this reasoning is even more evident Review ]or Religious, Volume 33, 1974/2 when we realize that the community is made up for the most part of older people or of those who are ill. On pushing this kind of logic to the extreme, one ought to refuse a wheelchair to a sick person who really needs one because everyone else might want one too. This type of reasoning may also exist among some members of the community group. They refrain from asking for what they really need be-cause they say: If everybody were to ask for such a thing, the community could not afford it. However, it is nowhere written that all the religious of a house must have the same needs at the same time, and that to satisfy them one must buy sixty canes or sixty wigs at the same time! Why, then, should we suppose this uniformity and always act in view of the total num-ber? Wherever this kind of logic dominates, whether on the part of the superior or of the members of the group matters little, it makes impossible the practice of community sharing according to need. The Moral Weight of Salaries The religious earning a high salary seems to have a special facility for getting what he needs and often more than he needs, while the one who makes no financial contribution is sometimes too embarrassed to make known real needs. Other variants of this phenomenon are these: The re-ligious in a salaried service who works overtime may think it his right to keep and to use as he pleases at least a part of the extra money so earned; the one who has won a grant or money award will not fail to exploit his chance of obtaining favors; the religious who receives an "old-age pension" and the one who regularly draws some form of income may also use these to obtain personal advantages. The moral weight of money earned by a religious' likewise risks in-fluencing the decisions of the superior. Does he feel as free and no more obligated in evaluating the requests of the one who hands in a substantial check than he does in judging those requests made by members who make no such contribution? It would not be surprising if, in the first case, he finds a particular facility in saying "yes" at once and with a smile, while in the second case, he has a tendency to ask questions about the necessity of the items requested and to multiply his reflections on the observance of poverty. In allowing a lapse of time between turning in one's check and making a request for what one judges useful or necessary, the religious can help those in authority to avoid showing favor and granting to him as to the others only what he really needs. At the provincial level we occasionally see this tendency in operation in those cases in which authority tends to discriminate between local groups of varying incomes. Groups with significant revenues sometimes receive more easily the authorization for extra expenditures than another poorer group, though the actual needs of the two groups may be identical. If such is the case, it is evident that discrimination is practiced in dealing with local Authentic Sharing in Community / 285 groups, a situation very detrimental in the realization of a truly fraternal community. The Matter o~ Gi~ts It also happens that the reception of gifts sometimes prevents sharing according to need. The religious, benefiting from the generosity of family or friends, is often better provided for than the one who must depend solely on the community. In order to justify the keeping or the use of things received, the religious reasons that he got them gratuitously when he ought rather to be motivated by real need. If our poverty permits us to accept gifts, they must nevertheless be used for all without discrimina-tion. This means that the religious may not have more because he receives more, but that all needs be judged by the same standard and that all be treated in the same manner. Whether the .goods to satisfy our needs comes from within or from outside the community is of lesser consequence. Two other observations must be made here in regard to gifts. Certain religious still declare that the refusal of anything offered to them by their parents, friends, or others, always constitutes a failure against poverty, indeed an injustice to the congregation. As it stands, this statement is inaccurate. The refusal of certain goods offered is sometimes required by our commitment to poverty. Such is the case when an individual or moral person does not need that which is offered, and in addition, the donor re-fuses any transfer of his gift. Such is likewise the case when, in response to a real need, a religious is offered something which can in no way be justified by the norms of simplicity. The second observation bears on the "intention of the donor." The intention clearly expressed by the donor does not suppress or replace the authorization required for the keeping and the use of goods. A religious cannot go to Europe simply because his parents have given him~the money for the trip. If competent authority refuses him" the permission and if the intention of the parents about the destination of their gift remains fixed, there is nothing left for the religious to do but to refuse or to return the money. However, in the majority of cases, it is not necessary to be scrupulous about respecting the intention of the donor. Many people offer us small gifts (the notion of "small" varies considerably, of course) and say to us: This is for you, for your personal needs, clothing, recreation, etc. If we took the time to explain our way of life to them as a community sharing a common fund, they would probably be quite happy to allow one of our companions to benefit from their generosity.Though we rarely explain this to them, we can ordinarily, without any qualms of conscience, pre-sume their understanding acceptance and put in the common fund what-ever we receive. 2116 / Revie.w for Religious, Volume 33, 1974/2 On the contrary, the intention of the °donor must be respected when the gift is made in the form of an inheritance or legacy. Let us make clear, however, that the religious to whom these goods have been offered alway~ has the right to refuse them. He even has the duty to do so in a case in which the, acceptance of an inheritance or legacy, involves obligations ~otaily or partially in violation of his religious 9ommitments. We must also understand that. authority does sometimes have a word to say in our ac-ceptance or refusal of such goods. The Moral Weight of Competence, Position, and Conduct In this matter of sharing, the professional status of religious some-times operates in his favor. Experience shows that in certain cases the religious~ ,possessing special qualifications obtains what he needs more easily than does his confrere who lacks such competence; he may even receive a ~urplu~ while the other is deprived of basic necessities. We have no intention of condemning competence; but under pain of closing our eyes to reality, we must acknowledge that this competence does sometimes exercise a moral influence on those presenting their needs, inclining them to ask for more than they really need. It may also influence those whose role is to insure .a just distribution of material resources in their application of the principle of real need. Experience0shows us that a past office may become another pretext for keeping and us_ing certain goods. The religious whose work required a specialized library, for example, may have a strong inclina.tion to keep it even after he no longer occupies the position which once required it. The one who needed a car for his work will be tempted to continue to keep it even after he is transferred to another office which in no way requires its use. Certain personal itnd marginal benefits connected with having a car make it very .painful for him to give it up. Again it may happen that one's present position Fay serve as an oc-casion for the granting or obtaining.of favors either for self or for others. Thus a superior, as soon as he is named,.,may ask for a ~'oom with a bath attached. Is this to help him fulfill his office"moi'e efffctively? Is such an installation really needed for his work? If not, how can he justify requesting it for himself while refusing it to others. It is no more justifiabl~ for a superior to use the pretext of his office to receive and to keep as long as he wishes all the magazines that come to the house. How can one approve such action? If he were in charge of formation and if, with the consent of the community or of authority, he had a prior right or even exclusive right to the use of a magazine published for formation personnel, nobody would complain. But no one can accept, and with reason, that an individual in virtue of his office, keep for himself as long as he likes the newspapers and magazines :meant for the use of all. Such practice is an obstacle to fraternal sharing. The one whose function Authentic Sharing in Community is to build community ought to be the first to ~remove from his own life anything that might compromise it. Let me add as a last moral influence a particular type of conduct in which a few religious indulge when making a request to authority. Their tone, gestures, and manner in general can be so high-handed that it be-comes almost impossible for the superior to refuse, even when he judges superfluous the object requested. When dealing with such persons he per-haps says to himself: It is easier to grant them what they want at once than to put up with the endless scenes and references to the matter that they will make if it is denied them. The superior may even justify his action by saying that he consented in "order to avoid a greater evil. All the same, that will not prevent those in the community from believing that at times a dif-ficult disposition does get results. While we understand the delicate posi-tion of authority in these instances, we must also recognize that such con-duct on the part of a member of the group can be an obstacle to fraternal sharing as it prevents the application of the principle: each according to need. The Influence of Social Convention According to current styles and in varying degrees, social convention may also influence both the religious in determining his needs, and the su-perior whose role is to assure that fraternal dimension of communal shar-ing proper to a religious household. Ordinarily we find it easier to ask for those things~ accepted by social convention than for those outside it. The superior in turn has a tendency to authorize more quickly those things it approves than those which are indifferent or contrary, to it. In this way social convention sometimes exerts a destructive influence on the charitable quality which ought to characterize our sharing from a common fund ac-cording to individual needs. . In considering the influence of social convention on religious, it cer-tainly explains at least in. part their attitude toward smoking, for example. The religious who smokes normally receives the necessary tobacco even though the expense occasioned ma~, be as high as two or three hundred dollars a year. The need to smoke, createdand developed by him, no longer requires critical evaluation but is taken for granted; and when the com-munity budget is prepared, there is no hesitation about'setting aside im-portant sums for it. ~ : It is not at all,certain, on the other h~nd, that the philatelist would so easily be allotted a similar sum for the purchas.e of new stamps. How does it happen that we consent so easily to satisfy the needs of the one who smokes but refuse those of the stamp collector? The pressure of social con-vention would seem to be the exp!anation. Under pain of being considered out of step with the times, religious cannot ignore social convention completelyi but by conforming to it with- 2811 / Review for Religious, Volume 33, 1974/2 out discrimination they can create needs the satisfaction of which amounts to real slavery and causes surprise and even scandal to others. Religious ought to be free enough, for example, in the matter of dress to avoid mak-ing an absolute of an outmoded costume and to consider relative those fashions which social convention seeks to impose on them everyday. This relativity can be expressed in one's choice of classic styles, simple and few in number, and much less subject to frequent and costly change than those passing fads which are here today and forgotten tomorrow. If it is normal for religious to be aware of social usage and to observe it when in their exterior relations they judge it necessary or useful, they must make the necessary effort to prevent it from entering so deeply into their lives as to create an endless chain of new needs. Let it suffice to men-tion the use of alcoholic drinks. Rare are those social functions, meals, and evenings from Which these are absent. If the religious is not on his guard, in multiplying his social relationships, he risks developing an acute need for alcohol. In this case, satisfaction can never be regarded as liberation, but rather a most insidious form of personal slavery. A Lack of Empathy Lack of empathy is particularly noticeable on those occasions when a religious must submit to a superior or to other members of his group his personal needs in view of an evaluation or control. It may happen that one's first reaction is to make comparisons with one's own needs, forgetting that each one is unique and therefore different; And so the superior says: I don't understand why you want to buy this secular outfit; I don'~ wear one and I've never suffered from not doing so. Or again: I never went to hear such and such a singer; I don't see what advantage you can get out of an evening so spent. Such a person never tries to put himself in the position of the one asking in order to be better able to understand his needs. He seeks rather to impose his own values on the other person or again to convince him that he does not have such a need because as superior he himself never experienced it. Without exactly realizing it, the superior may set himself up as a sort of prototype whom the others would profit by imitating. In following this sort of logic, ought he not require others to be hungry at the same time he is and with the same intensity, to be sleepy when he is, and to require the same number of hours of sleep? People incapable of this empathy are quite unable to evaluate the needs of others. We might as well say at the same time that they do not know how to exercise the service of authority, since they will never be able to understand those whom they are supposed to help. They may think they understand others, but as a matter of fact they understand only that which they can project on others. In general the person with little empathy is intolerant, not through ill will, but through his inability to put himself Authentic Sharing in Community / 2119 in the position of others. In wishing them well, he may even impose on them things that may cause them serious harm. Exclusive or Prior Right to Use The use of certain equipment may be necessary for a religious in the fulfillment of his office. It is considered essential for his work and he could not give it up without compromising the task confided to him. Such usage is valid and his confreres readily accept his use of what is neces-sary; but if they see that he has reserved for his exclusive use things for which he has no real need, at least at certain times, feelings of discontent-ment and a sense of injustice are not slow in surfacing. An example will help to make my point clear. Let us suppose that my work requires the use of a car quite regularly. On the days when I don't have to make any trips, those times when I travel by plane, am I going to lock up the car when I could just as well let others use it? If I put the car in the garage and the keys in my pocket, and if I force my com-panions to take the bus for their trips when the use of a car would be much appreciated and a real convenience for them, can I say sincerely that I am living the principle of fraternal sharing? In order to justify my conduct, I can no doubt find many reasons: A car is something one doesn't lend to just anybody; I must keep the things I need for my work in good condition; no one knows how to take care of them as I do; it is often a costly business to lend one's equipment; thb community has other cars for general use; etc. Underneath these reasons, all of which contain some element of truth, there is perhaps another which I won't admit: an undue attachment which makes me a slave of this thing. Deep down I prefer its safekeeping to communion with my brothers. In fact, my refusal to put the car at their disposition, far from favoring inter-personal relations, risks destroying them altogether and setting up barriers which are difficult to break down. If, after such conduct, I dare to repeat that goods should be oriented toward the well-being of the group and the strengthening of mutual relations, I must admit that in practice I sub-ordinate persons to things. If in my work, instead of this exclusive right to the use of equipment, I exercise what may be called a prior right to its use, I will quickly come to realize to what degree this type of use and the mentality which it de-velops favor fraternal union. Nobody denies that there are certain incon-veniences in this kind of sharing, that one risks finding one's things out of order, not in the same condition as one left them, etc. However, be-fore committing myself to sharing, ought I wait until no such risks are involved? If so, I mi~ght just as well say categorically that I refuse to share. Of course, everyone recognizes the existence of an occasional case when it would be better to keep one's tools exclusively for personal use. Such exceptions, however, do not modify the general rule according to 290 / Review ]or Religious, Volume 33, 1974/2 which the religious ought to exercise a prior right rather than an exclusive one to the use of those things necessary for the accomplishment of his duties. The first recognizes and favors fraternal sharing, while the second usually cuts it off abruptly. The Proprietor's Mentality Every religious making use of community goods can say, and he has reason: This property belongs to me; it has been put at my disposition by a moral person called the "province" or "institute." He may be inclined per-haps, in ~order to justify his poverty before those who do not believe in it anymore, to exaggerate the inconveniences of such a situation and to keep silent about the advantages which it affords. Sometimes he will even cover up his possessive attitude with regard to certain things saying that they do not belong to him and therefore he cannot lend them. Under pain of deny-ing the evidence, we must admit that some religious seem to have a pro-prietor's mentality with regard to goods belonging to the province or in-stitute. Such a mentality is an obstacle to fraternal sharing. If, in order to illustrate my idea, I use the community treasurer as an example, it is not that this mentality is more widespread among them than among other religious, but because frequent reference is made to them when this topic is discussed. In fact, it often happens that the treasurer acts as if he were the proprietor of the community's goods. He feels free to ask ques-tions, even indiscreet ones, about the sums of money requested, while actu-ally it is his business simply to hand over what has been authorized. He scolds others for expenditures which he has no right to judge. He may even insist on an itemized account which normally is given to the superior. When he gives out money, his gesture is marked by a pained expression as if part-ing with it hurt him physicallly. If we describe it at its worst, we might say that in keeping the purse-strings, he seems to keep the whole community on a,.leash. This caricature, although rough!y drawn, is not entirely the fruit of the imagination. If I have exaggerated some situations, I have reproduced others with an accuracy that no one can deny. It is not surprising if religious, subjected to caprices of this kind, no longer dare ask the community even for what is necessary, but arrange to obtain it outside, or keep a part of their salary or gifts received, in order to satisfy their needs. The changing of the name "procurator" to "economist," "treasurer," "controller," or whatever, does not remedy the evil. The real problem is not one of vocabulary, but of one's way of thinking, and it is this that must be changed. The bursar must recognize, in theory and in practice, that the property confided to his administration belongs to the community., that his task consists in managing it with competence, and in distributing it amiably to religious whose needs have been approved by authority. His office must not be the scene of daily contention, but rather a place where love operates under the guise of both gift and welcome. Authentic Sharing in Commitnity / Let me express sincere appreciation to all those religious who fill their post as treasurer with competency, interior detachment, and in a spirit of service. Everyone knows that theirs is often a thankless task, and one we could not do without. In accomplishing it with that joy and tact which love knows how to exercise, they can do much towards the realization of the ideal of fraternal sharing according to the real needs of each one. Fear, Embarrassment, Shame, Scruples in Regard to Asking Strange as it may appear, there are still some religious who are unable to express their real needs, who prefer to deprive themselves of what they need rather than ask for it. These religious, either by temperament or for-mation, have developed in themselves a fear, an embarrassment, shame, or even scruples about asking. Among them are those who are not earning, and on this account dare not mention their needs. Some of them think of themselves as a burden to the community. While helping these religious to free themselves from whatever prevents them" from asking for what they need, authority must take the initiative, offering them and even giving them whatever they may need. If this is considered an exaggeration, it is better to fail on the side of kindness and attention than on that of indifference and privation. It is always easier to notice the people who abuse than those whom we abuse. There also exists on the part of some a certain shame and embarrass-ment about asking which may be the result of our manner of community living and sharing in the past. I understand the uneasiness of those of thirty, forty, fifty, and more who still ask local authority or the treasurer for stamps, letter-paper, tooth-paste, soap, etc., but such a practice of com, munity sharing can no longer be justified in the name of poverty. Though long since outmoded, it has not yet totally disappeared. In my opinion it would be so much simpler, so much more adult and reas6nable, to put all these things for common use in a place where each one could take what he needs as he needs it. It is useless to complain of possible abuse in order to refuse such an elementary practice. The existence of such abuse is inevitable, whatever the manner of living the principle of common sharing. Would it not be better that the abuses accompany an adult practice of sharing instead of a childish and embarrassing one? In conclusion on this point let me say that one of the gravest abuses of the practice of religious poverty is that form of dependence which encourages and even develops personal irresponsi-bility. The Application of Various Formulas for Sharing Though there are several formulas for the sharing of go~ds, I do not in-tend here to present the advantages and inconveniences of each. I wish only to point out that the manner of applying any valid formula is able to trans-form it into an obstacle to fraternal sharing. Take for example the individual 292 / Review ]or Religious, F'olume 33, 1974/2 budget. It is, for religious in general, a practical manner for determining needs and when approved, of receiving whatever is necessary to meet them. This does not mean, however, that such a formula is best for all the religious of an institute, or of a province, or of a local community. There are some people who find a personal budget more of a useless bother than a help in practicing religious poverty. Why impose it on them then? On the other hand, why forbid it to the rest of the community just because some do not find it helpful? In ~. word, fraternal sharing is not free when the individual budget is refused or imposed on all alike. In those communities in which, in order to respect personal needs, the community budget is made obligatory and the individual budget optional, uniformity may compromise the quality of fraternal sharing. As regards the community budget it is rare, thanks be to God, to hear people use the argu-ment of uniformity to obtain more, to grant or to refuse permission. Wherever uniformity is the sole criterion for making requests or granting authorization, fraternal charity in the treatment of local groups is often ignored. Though two communities may be made up of the same number of persons, it does not follow that the needs of one be identical to the needs of the other. To respect each group in its uniqueness requires ordinarily both diversity and plurality in the manner of treatment. It is the same for individuals. How can anyone justify uniformity in the amount of money granted annually to religious who make use of a budget? Let us take the matter of clothing, for example. The one who is small and well-built will surely have an advantage over another less well-proportioned, with bulges here and there, not to mention fiat feet! Some would remedy this situation by asking that the first person hand in what he has left over, and that the second ask for what he still needs. However, one must admit that the latter remains in an awkward position as it is always harder to ex-tend the hand to receive than to turn in a surplus. In the end, would it not be simpler and more charitable to leave each one free to evaluate his cloth-ing needs and to ask for the money necessary to take care of them. The individual budget plan by which a uniform lump sum is given to all religious also presents, in actual practice, certain facets detrimental to fraternal sharing. Let us suppose that each religious of a local community receives $2500 annually, and that it is left to him to allocate this sum as he sees fit. Such procedure risks creating unjustifiable inequality. Religious whose parents live a few miles away will spend very little to goto see them regularly, while another having parents living at a distance, can visit them only rarely and under pain of seriously jeopardizing his budget. Isn't this a form of discrimination? Another weakness inherent in this plan is that the religious who can economize will manage to procure all sorts of valuable objects (record-play-ers, tape-recorders, etc.) and will have the clear impression, even the con- Authentic Sharing in Community / 293 viction, that these belong to h, im. Of course, he will feel free to take them with him on changing residenc~. As a last obstacle to fraternal sharing, let me add the refusal a priori of approving several different plains and allowing them to be used within the local community as the memlSers judge best. One would respect individual needs more surely if some wer~ permitted to use an individual budget, while others were given an allowan+e for expenses, and still others received the money necessary as the need arose. There are some very deserving religious who do not have any use for a~ individual budget or for a regular allowance and who desire to continue to~ practice poverty by asking for things as they need them. We violate the fraternal quality of our sharing if we impose on them a plan which burdens rather than frees them in their service of God. Conclusion The practice of fraternal sfiaring to which we are bound bestows on our I . community of goods its evangehcal and religious significance. Indeed, it is in order to strengthen the fraiernal bond which unites us and to express it before the world that we have chosen to put all our possessions into a com-mon fund, and to share them according to the real needs of each one. The obstacles that this sharing mebts in practice prove that it is difficult for all of us, because of our sinful condition, to observe perfectly that which we desire with all our hearts. However, the rehg~ous who recognizes the diffi-culties and makes an effort to leliminate them from his life, demonstrates his faith in those values for whic~ the fraternal community stands and his de-sire to collaborate construct~ve, ly in building it, depending on the support of Jesus Christ, thecenter of oui" lives, for a more perfect realization of it. The General Chapter of Affairs Joseph F. Gallen, S.J. Joseph F. Gallen, S.J., a specialist !n canon law for religious, writes from St. Joseph'.s Church: 321 Willing's Alley; Philadelphia, Pennsylvania 19106. Pre-chapter Preparation : Pre-chapter preparation, despite its evident need, was almost univer-sally unknown before post-Vatican II general and provincial chapters. The delegates'to the general chapter should be elected hbout a year before the assehably of the chapter. This will make it possible to have the pre-chapter committees constituted predominantly of chapter members from the begin-ning. The superior general and his council, or a committee appointed by him, could have already inaugurated the work by securing the proposals from the members of the institute and having them arranged according to subject matter. These could be given almost immediately to the pre-chapter committees. The delegates may be elected earlier than a date determined in the constitutions, e.g., six months before the assembly of the chapter. This determination of time is a very accidental aspect of the law, and a rea-sonable cause excuses from it. The more fundamental content of such a law is to elect the delegates at a time that will give the best possible preparation for the chapter. I think myself that a committee of more than five is gener-ally less efficient. If the quantity of the work so demands, several parallel or sub-committees can be designated. As many as possible of those on a com-mittee should be competent in the field of the committee. Each institute should know from its experience of recent chapters and from the problems now facing it just what committees are needed. There should be a steering or co-ordinating committee. Other committees have been on the religious life, vows, constitutions, government, liturgy, formation, apostolate, finances, 294 The General Chapter o] Affairs / 295 retirement, and habit. Canon law has no legislation on committees. There-fore, it depends on the particular institute to determine the committees and their work; the members and chairpersons may be elected or appointed or be designated partially by both election and appointment; the chairpersons may be elected by the members of the particular committee. Manner of Pre-chapter Committee Preparation The one directing the pre-chapter preparation gives the proposals or chapter matter to the chairpersons of the pertinent committees, who in turn distribute them to the individual members of the committees to ~work up, dividing the matter as evenly as possible. Let us suppose that the following proposal has been assigned to an individual of the government committee: the term of office of the superior general should be reduced from six to five (four) years, with only one immediate re-election permitted. The committee member is to work up a report on this proposal in the manner of a secretary, an objective researcher, not as a supporter or antag-onist of the proposal or as a policy maker. The chapter makes the decision on enactments and policy, not the committee. The first thing the committee member does is to write down the number of the proposal, if these are num-bered. Identical and almost identical proposals are to be treated together on the same report. The committee member therefore next notes on the report the number that submitted it, for:example: 36 handed in this proposal for a five and 15 for a four year term. He then expresses the proposal in one statement or in parts but both in such a way as to permit a yes-no discussion and a yes-no decision. He next, under the heading~of sense, gives any ex-planations of the proposal, always being complete throughout the report but as ~clear and brief as possible. Submitted proposals, are almost, always wordier and more obscure than the example given above, but the term "im-mediate" in the example above could be briefly explained. He could well conclude the section on sense by a statement such as the following: The pi'oposal contains two ideas, a five (four) instead o1~ a"six year term andonly one immediate re-election. The heart of his report is in the following sec-tion, in which he gives all~ the reasons for and then all the reasons against the proposal, noting when any of these reasons has greater weight for or against the four than the five year term. He ends the report with his recom-mended decision: to be accepted, to be rejected, to be accepted with modi-fications. It is evident that the reasons for the acceptance or rejection are the favorable or unfavorable reasons he has already listed. He should add his reasons for suggesting modifications. Copies of this report are distributed to all the committee members. They are to be given adequate time for its study. When a sufficient number of reports are ready, they are to be dis-cussed in a committee meeting. The committee confirms, rejects in whole or in part, and corrects the report of the individual member, which thus becomes the committee report. The committee vote on the report and its :296 / Review for Religious, Volume 33, 1974/2 distinct parts should be included on it, e.g., 3 for, 2 against. Reports for all the proposals to be discussed in any period of sessions should be ready be-fore that period begins. These should be distributed to the capitulars at least on their arrival so that they can be properly studied. The failure to have such reports is a primary cause for the many unreflecting, inefficient, and slow general chapters we have had in the post-Vatican II years. Any religious experienced in chapters should see the need of reports of the type described above. They are demanded by evident facts. The primary such fact is that a chapter should make its decisions from convictions based on solid reasons. This will certainly not be attained unless there is a thorough investigation and study of the facts and reasons. It is also a sufficiently evident and most pertinent fact that many of the capitulars will not study the proposals beforehand. The reports will help to lessen their uninformed voting. Many capitulars will not be able to understand some proposals with-out such a report, for example, those who have had no experience in han-dling large sums of money can find financial proposals difficult to understand, and a religious who has not been in the novitiate since he left it thirty years ago will find. many ideas on formation most difficult to grasp. Proposals handed in by chapter members during the chapter should be processed through the pertinent committee in the manner described above. Subject Matter of the General Chapter of Affairs The norm of the practice of the Holy See for this has been the more im-portant matters that concern the entire institute. If the matter is not more important or does not concern the entire institute, it appertains to the ordi-nary government of the general, provincial, or local superiors. In the con-crete this matter has consisted of the proposals submitted by the members, provincial chapters, and the general capitulars during the time of the general chapter. The first observation is that the proposals under one aspect can readily be insufficient. Almost universally the proposals on a particular matter do not touch, at least adequately, all the more important aspects, difficulties, and problems of the particular field. Quite often they are concerned only with its accidental and lesser aspects. Very frequently also the admittance of a proposal will demand as a consequence or antecedently presume another proposal which has not been submitted. In all such cases, the pertinent com-mittee should add the required proposals, noting on each its committee source and the reasons why it was submitted by the committee. It is not very intelligent to have the submitted proposals as the subject matter, with-out designating anyone to point out and supply for the omissions and the lack of balance. In such a system, it can be almost a mere accident that the general chapter faces all the real problems of the institute. There has to be a way of rejecting very expeditiously the proposals that are less important and general or otherwise evidently inadmissible. Each The General Chapter of Affairs / 297 committee should list all such proposals submitted to it, and very early sub-mit this list to the co-ordinating committee. The latter should go over the lists and have them duplicated and distributed to the chapter members. Sufficient time should be granted for the proper study of the lists, and the chapter is then to be asked to reject all of them in the one vote. The per-mitted recourse against rejection should be of the following type. If a capitu-lar, not the one who submitted the proposal as such, believes that any such rejected proposal is worthy of a committee report and chapter discussion, he should hand in this proposal with his reasons for its repeated presenta-tion. The verdict on confirming or rescinding the rejection should not be made by the original rejecting committee but by the co-ordinating com-mittee. This will avoid having the same committee as both judge and de-fendant in the recourse. Greater Reduction of Matter Is Necessary The reduction of the work of the general chapter has to be much greater than the mere immediate rejection of proposals considered less important, less general, or otherwise evidently inadmissible in the past. No general chapter can s.atisfactorily handle a thousand or two thousand proposals. This is true even if the pre-chapter prepa.ration is most thorough and com-plete, The number of proposals that confronted very many post-Vatican II general chapters was prostrating. Nor is it sensible to think of more fre-quent general chapters; we have too many now. Not a great number of them have been religiously effective, and there is nothing in multiplication that augurs greater effectiveness. Perhaps the remedy is to cut down very severely the work of the general chapter to the particular matters that are very highly important and urgent and to give much greater attention to policies than to enactments and changes of enactments and laws in particular matters. Present Mentality Few will now even question the statement that we are faced by a crisis of authority. Pope Paul VI has often spoken~ of this crisis, for example: To mention another: there is the excessive emphasis on the right of the indi-vidual to do as he pleases, which leads to the rejection of any and all limits imposed from without and of any and all authority, however legitimate it may be (May 25, 1968, The Pope Speaks, 13 [1968], 222). In this way a mentality is spread which would like to claim that dis-obedience is legitimate and justified in order to protect the freedom that the sons of God should enjoy (January 29, 1970, ibid., 15 [1970], 54). Since therefore it is a visible society, the Church must necessarily have the power and function of making laws and seeing to it that they are obeyed. The Church's members in turn are obliged in conscience to observe these laws (December 13, 1972, ibid., 17 [1973], 376). This mentality of hostility tO authority and law is one of the very im-portant and urgent matters that a general chapter must face and strive to 2911 / Review ]or Religious, Volume 33, 1974/2 change, but it is also a fact that makes one question the enactment of many laws at present. Matters Excluded from the Competence of General Chapters Possessing Experimental Authority These chapters obviously cannot change ( 1 ) divine law, whether natural or revealed; (2) and without the previous appro'~al of the Sacred Congrega-tion for Religious and Secular Institutes these chapters may not put into effect anything that is contrary to the common law (canonical prescriptions, laws of Vatican II, and other laws and decrees of the Holy See); nor (3) make any change in the purpose, nature, and characteristics of any institute or in the Rule of an institute (Ecclesiae sanctae, n6. 6). Proposals These are made by the members of the institute and by provincial chap-ters. All are to be encouraged to make proposals; all are equally to be counseled to make only good proposals, and this means good for the entire institute. A proposal is to be judged by its content, but an obscure and un-duly long proposal is a certain indication of insufficient thought. The insuffi-ciency in this: case frequently extends to the content of the proposal. To find l~roposals a religious, should go over the life of the individual members and of,the community immediately with God, the community life, and the life of work. He should go through all pertinent books, e.g., the constitutions. He is to evaluate and to find ways to correct and improve the life of sanc-tity, the apostolate, the present policies and trends of the institute, its public image in the Church and in.general. He should evaluate, all innovations of the post-Vatican II years. Have they succeeded, failed, and in each case to what extent? Have the members of the institute become better religious, better participants in the community life, better apostles? What are the big problems facing the institute today? What is their solution? What is the re-ligious' effectiveness of superiors, their councilors, those in charge of forma-tion, of the works of the al:iOstolate? Is the tenor and style of life in the houses conducive to the religious life, the apostolate, a religiously satisfy-ing community life? Are your proposals solid, progressive without being im-prudent? Do they all propose freedom from something that is difficult and demands sacrifice? Proposals must be signed only and to the extent that this is com-manded by the law of the institute. A final day, well ahead of the opening of the general chapter, must be determined for the handing in of proposals. All, including general capitulars, should hand in their proposals during this tim& The general capitulars retain the right of making proposals during the chapter: Toward the close of the chapter, a date is to be determined be-yond which no proposal will be accepted. All of these provisions are to enable the committees to process the proposals properly and in due time. The General Chapter o/ Affairs / 299. The right to make proposals is determined by the law or practice of the particular institute. Those who do not have this right may suggest proposals, preferably in writing, to ~those who do enjoy the right. The latter may but are .not obliged to accept merely suggested proposals (see Review ]or Re-ligious, 23 [1964], 359-64). Position Papers and Questionnaires These were the high hurdle and wide stream obstacles in the procedure of. so many special general chapters, and few of these chapters landed fully on the opposite bank. Position papers were also at times a means on the part of committees of appropriating to themselves the policy making func-tion of the chapter. Questionnaires were frequently the substitution of a none too reasonable head count for a vote given because of convincing reasons. A background paper or questionnaire is only rarely necessary or advisable, e.g, an intelligent vote, for or against a particular proposal can demand a brief historical description. If so, the background paper should be prepared.~ Authority of the Superior General in Pre-chapter Preparation The superior general, assisted by his council, has authority over the entire pre-chapter preparation. This is evident from the fact that, outside of the general chapter, there is no one else on the general level of authority and from canon 502, which places the institute under his authority (see Ecclesiae sanctae, no. 4). Frequently at least a superior general gives ample delegation to. another religious to direct and supervise this preparation, e.g., to the Chairperson, of the steering or co-ordinating committee. However, the superior general can always lessen or~'withdraw such authority, lie may also always step in to correct and guide particular matters, individuals, or committees. Post-Vatican II general and provinc, ial chapters have often been vanquished in the pre-chapter preparation. The game was lost before it began. The superior general is not arbitrarily to interfere in or hamper the, work of the committees, but he should be completely aware of what is going on in all committees. He should be very sensitive to a too conservative or a too leftist~ approach and, even more practically, ~to a group that is unduly and wrongly influencing the pre-chapter preparation. ' Attaining a:Universal Voice in Chapters Especially since about 1965 we have had a constant clamor that the religious of temporary vows or other commitment be permitted to be dele-gates to the general and provincial chapters. This has been an outstandingly unreal issue of recent years.The clear fact has been that the young were talking in the chapters and pre-chapter preparation. The voice that was not being heard was that of the older and of many middle-aged religious and chapter members. This has been true also in other discussion groups, for example, local community discussions. Our need and problem of the-mo- 300 / Review ]or Religious, Volume 33, 1974/2 ment is to hear the older and the middle-aged religious. I doubt that this can be attained at this time except by having the chapter discussions start with small discussion groups. Each group should be composed of religious of all ages. This system would demand a sufficiently competent chairperson and secretary in each group, the report by the secretary of the group, and the distribution of copies of the reports of each group and of the composite report of all the groups before the common discussion of the matter in the whole chapter. The attainment of the most accurate and efficient procedure in this matter demands a very thorough study. Discussion groups are a time consuming means. They could be employed only for the more serious mat-ters. My own sincere judgment, based on the observation of chapters, is that such a means is necessary to hear the voice of the older and of many mid-dle- aged religious, especially of sisters. Part of the factual basis of this judg-ment is the lack of the older and middle-aged voice manifested very gen-erally in post-Vatican II chapters, that is, the effects that.revealed an inex-perienced, imprudent, and exaggerated origin. As far back as 1901, the Roman Congregations governing religious have refused to approve those of temporary vows or other commitment as dele-gates in the general and provincial chapters. Chapter Principles The preceding section on proposals lists fairly adequately the aspects and fields that can give rise to proposals. Proposals can also be drawn from the principles that should guide chapters, communities, and individuals, which we shall give in this section. The supreme principle is that all should seek the greater good of the Church and of the whole institute, not merely of some part of it or of some group in it. Seek the good not merely of the young, but also of the middle-aged and the aged. A high degree of differ-ence in some aspect of life that is verified in any particular country or re-gion should receive its proper consideration. This is to be true not merely of the United States but of any other country, of Germany, France, Italy, England, Japan. Differences do not exist in all aspects of life. The American has no less need of prayer and mortification than the Italian. Obviously no nation is to give the impression of being superior to all other nations. All should retain all the good of the past and be willing to accept all good ideas of the present and of the future. It is equally the duty of all to oppose anything that is useless or harmful to the institute or its members. Any false principle such as disobedience, especially if public, to the govern-ing or teaching authority of the Church should be immediately rejected. The goal in prayer is not freedom but a more universal life of constant prayer. The Holy Spirit guides practically all of us by the ordinary way, and this implies that our problems, difficulties and their solution are at least gen-erally ordinary. Little will be gained from a study of oriental mysticism or concentration or from emphasizing the charismatic. Much will be gained to The General Chapter o] Affairs / 301 the extent that it is realized that the difficulties in prayer are the very ordi-nary things of the lack of desire for sanctity of life, the unwillingness to make the sacrifices that such a life demands, the lack of a realization that prayer demands a constant effort, an impersonal spirituality, a poor introduction to mental prayer, a complicated system or machinery of mental prayer, a neglect of spiritual reading, a life that is merely activist, natural, secular, and similar ordinary things. If a chapter accepts open placement, how can the institute staff missions, colleges, hospitals, schools, homes for the aged? Can there be a generally satisfying community life when there is unlimited home visiting and unlimited going out for diversion? W.hy always leap to the new, the youthful, the leftist? Certainly sometimes the old, the moderate, the conservative is the true, the relevant, the practical. Why run to manage-ment consultants before you have tried a thorough investigation, study, and planning on your own? If any advisers gave false and imprudent advice, this advice can be the perfect mirror of what was wanted. List everything that your institute has adopted in renewal and adaptation. How many of these have helped the members to become better religious, better apostles, better Catholics? It is certainly not easy to start all over; neither is it any too comfortable to be on a plane that is speeding to certain extinction. The dominant thought of any chapter has to be the spiritual, the su-pernatural, the eternal not only with regard to the personal lives of the in-dividual religious but also to the apostolate and community life. Natural development and fulfillment and social work are important but not primary, nor are they the soul of the religious life or of its apostolate. Reject ideas and proposals that are disproportionately expensive. All experimentation in the Church and much more its worship should be carried out in a manner that is adult, mature, dignified, restrained rather than undisciplined and reckless, and not marred by the extremes of either the right or the left. The common saying is that religious dress is not an important question. This is true of religious dress in the abstract and considered merely in itself. In its effects and ramifications, religious dress, especially of women, is certainly an important question. In the past the error was to identify the old with the true, the good, and the relevant; the same error is verified now with regard to the new. Re-evaluate every post-Vatican II experiment and change. In-vestigate every question and adopt the solution that the facts demand or counsel; do not start off with a new structure or theory. The goal is only secondarily to renew and adapt the institute; the primary purpose must be to influence the religious to renew and adapt themselves. The thrust is pri-marily personal, not institutional. There is one essential test of past, present, and future experimentation. Does it produce greater sanctity of life, a deeper and wider community life, a greater spiritual effect in the apostolate? One of the most important qualities demanded in superiors and chapters today is the courage to stand with the wise and oppose the foolish. How many of your schools, colleges, and other institutions are very secular? Can you 302 / Review ]or Religious, Volume 33, 1974/2 justifiably allow this to continue and progress? Take anything and every-thing that is good and helpful from psychology and sociology, but never forget that they are no substitute for revelation, morality, or spiritual theol-ogy. How many factual studies were made that proved the later difficulties and defections of religious were found especially in those who entered im-mediately after high school? Honestly face the vocation problem and any of its causes that may exist in the individual and collective lives of your re-ligious. It is possible to emphasize the dignity of the married life without denigrating the religious life. Is the life style of your religious in conformity with the deep totality of the religious consecration? Do all things conduce to greater sanctity, better community life, and a more spiritual apostolate? Are we complaining about the lack of inspiration in the religious life after we buried it in selfishness, materialism, and naturalism? Adopt only what gives at least solid probability of success; otherwise your conduct is at least ordinarily imprudent or even rash. Procedure in lhe Chapter The chapter procedure should be kept as simple and uncomplicated as possible. The need of recourse to parliamentary procedure should be infre-quent, and each institute is now in a position to list the few parliamentary rules that are practical. The secretary of the chapter is to post the agenda for the sessions of a day at least on the preceding evening. It can be the understanding that the proposals or matters are to be taken in the order of the reports distributed to

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. Published bimonthly and copyright ~) 1970 by REVIEW FOR RELtO~OUS at 428 East Preston Street~ Baltimore, Mary* land 21202. Printed in U.S.A. Second class postage paid at Baltimore, Maryland and at additional mailing offices. Single copies: $1.00. Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two years; other countries: $5.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order paya-ble to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to p~rsons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions, where a~eom-panied by a remittance, should be scat to REvz8w ~oa RE~m~ous; P. O. ~x 671; Bahimo~, Ma~land 21203. Changes of addr~, b~n~ co~es~nd~ce, and orders ~t a~¢ompanitd ~ a rtmittanee should be ~t tO REVIEW ~R RELIGIOUS ; 428 East ~eston St~t; BMfmo~. Ma~land 21202. 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

Issue 57.5 of the Review for Religious, September/October 1998. ; f,o r r eltg ous Christian Heritages and Contempora~ Living SEPTEMBER-OCTOBER1998. VOLUME57. :NUMBER5 Review for Religious is a forum for shared reflection on the lived experience of all who find that the church's rich heritages of spirituality support their personal and apostolic Christian lives. The articles .in the journal are meant to be informative, practical, bistorical, or inspirational, written from a tbeological _or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: FOPPEMA@SLU.EDU Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, MO 63108-3393. 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Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe TracT Gramm Jean Read James and Joan Felling Kathryn Richards FSP Joel Rippinger OSB Bishop Carlos A. Sevilla SJ David Werthmann CSSR Patricia Wktberg SC Christian Heritages and Contemporary Living SEPTEMBER-OCTOBER 1998 ¯ VOLUME 57 ¯ NUMBER 5 contents 454 feature Learning Communities: A Spirituality of Work for the Information Age Michael Skelley proposes that a spirituality which focuses on creating learning communities promises to be especially appropriate for work in the info~'mation age. He integrates theological concepts with ideas from organizational development research. 472 484 491 ignatian spirituality The Parables of Jesus and the Ignatian Exercises John J. Begley SJ offers a contemporary understanding of Jesus' parables that inserts their use within the Ignatian Exercises and so facilitates a retreatant's entering into the experience of Jesus. St. Ignatius and My Piano Anita J. Baly reflects on how her experience of the Ignatian Exercises gave her insight about playing the piano and praying as complementary processes that call on remarkably similar skills. consecrated life The Experience of God in Consecrated Life during the 20th Century Joseph A. Tetlow SJ sums up the differences between the pre-Vatican II and Vatican II approaches to consecrated life in terms of the postmodern understanding of experience as constructed, derivative, intentional, and dialogic. Review for Religious 513 Gathering the Fragments: Associate Leaders Reflect on Their Experience Roberta Archibald SSJ, Joanne Bauer SBS, and Jean Ustasiewski OSF share the experience of a group of associate leaders who meet regularly in the Philadelphia area. 522 529 536 prayer Unceasing Prayer: Romancing the Divine Jerry D. Keeney develops the image of romancing the Divine for shaping our relationship with God. Prayer Joseph McCloskey SJ draws upon his experience as a pray-er to describe some necessary elements in a prayer life. Renewal of Prayer Mary Terese Donze ASC explores ways in which the word of God inspires and nourishes our prayer life beyond and above every book on prayer. departments 452 Prisms 541 Canonical Counsel: The Evangelical Counsel of Obedience: Key Current Legislation 547 Book Reviews September-October 1998 That they may be one, as we are one. prisms Rpe John Paul II wrote the encyclical That They May Be One (Ut Unum Sint) in 1995. This document, dealing with our Christian commitment to ecumenism, took its title from the petition spoken by Jesus in his Last Supper discourse as remembered in the Gospel of St. John. Jesus prayed that all his followers would be blessed with the unity, the oneness which his Abba-Father and he enjoyed: "That all may be one as you, Father, are in me, and I in you; I pray that they may be one in us" On 17:21). A most pervasive tendency among us is to make a divi-sion of any grouping into "them" and "us." It happens in families, between those "siblings or relatives who are "out" and those who are "in." It occurs in the way male and female differences have become "them" and "us" in the gender movements of our day. It is evident in the struggles caused by racial, ethnic, or religious distinctions. Witness our contemporary history of the United States, Bosnia, Sudan, and Rwanda. It is found in the church whether between hierarchy/clergy and laity or between liberal and conservative/traditionalist. Even an official church action like excommunication pronounced by local bishops or by Vatican congregations seems to divide off members into a "them" against an "us." Historically it has been true that religious congregations vied with each other within the church, for example, the competition between branches of 14th-century Franciscans and between 17th-century Dominicans and Jesuits--something in consecrated life, Review for Religious thank the Spirit, which seems less a problem in our time. It is writ large in the struggles in our economic world between east and west and between north and south--the "have's and the have-not's." The "them" and "us" (or, at its personal ultimate, "the world" and "me") mentality seems to be in the very air we breathe. What does this year dedicated in a special way to the Spirit call forth in us? Our desire could well be that the Spirit gift us with various prisms through which to view life and our relation-. ships with others in more accepting ways. We might pray that the Spirit become for us the pervading atmosphere in which we live and move and have our being. We need to stir ourselves to take the first few steps away from "political maps" that divide everything into a "them" and "us." We could decide to take action by our daily examination of conscience~ We begin our examen by thanking God for the small ways in which we have allowed the Spirit to unite ourselves with others in our thinking about them and in our acting towards them. We then examine ourselves and note the occasions when we have succeeded in avoiding a "them" and "us" attitude and the occasions when we have not. We, moved by the Spirit, beg God's forgiveness for the obtuseness of our minds and the hardness of our hearts in choosing and reinforcing the deadly worldview of division in our behaviors of this day. Finally we ask ever more fervently for the outpouring of the Spirit upon us to strengthen us in our mission. Empowered by the Spirit, we dedicate ourselves anew to struggle at eliminating the "them" and "us" mentality in our family, in our community, in our parish life, in our work life, and in whatever other areas it seems to pre-vail. The Spirit is the Love-Reality, the very communio, of God's life. The Spirit, we might ~ay, is the Love-touch of God's life in us, and so the Spirit's presence in our lives means our communion of life with our Trinitarian God. The Spirit's activity is God's cre-ating the communio among all of us here and now. Christ's prayer, then, becomes more insistently our prayer and moves us so to work to bring about a world that is at once more human and more divine--that all may be one. David L. Fleming SJ September-October 1998 feature MICHAEL SKELLEY Learning Communities: A Spirituality of Work for the Information Age Many spiritualities of work have been developed by the world's religious traditions. The differences between these spiritualities come not only-from their various theological presuppositions, but also from the various economic and social realities they address. As the nature of work has changed over the course of human history, so too have the religious interpretations of work. We have entered a new era in the history of work, the information age. The new realities of the workplace pose an immense challenge to workers and to the theologians, pastoral counselors, and ministers who want to help them develop a spirituality of work. How can we articulate, fos-ter, and practice a spirituality of work appropriate to the information age? We may not simply assume that a spir-ituality deduced from past theologies will fit our present situation. If the nature of work truly has changed, then a different kind of spirituality will be required.~Nor can we assume that theologians have the competence by them-selves to develop a new spirituality of work. This task requires ~hat we dialogue with a wide range of scholars who study contemporary work organizations. The potential number of partners and possible agen-das for such a dialogue is immense, and we cannot engage Michael Skelley is a full-time faculty member and the director of the undergraduate program at DePaul University's School for New Learning. His research and publications have focused on spirituality, worship, work, and learning. His address is DePaul University; 243 S. Wabash, #700; Chicago, Illinois 60660. Re~iew for Religious them all. Nor will we survey the historical development of the theology of work; that has been done quite well elsewhere.~ We will integrate some insights from this tradition with a few ideas from scholars of information-age work. The growing consensus in the latter field is that the primary challenges and opportunities of the information-age workplace revolve around learning. In the Christian tradition, coincidentally, learning has long been seen as a path to holiness. This paper, therefore, will explore how a spirituality focused on transforming our workplaces into learn-ing communities might be an apt spirituality of work for the infor-mation age. The Spirituality of Work Throughout the Judeo-Christian tradition, work has been seen as both a blessing and a curse. On the one hand, we some-times experience work as an opportunity to display our talents, develop our gifts, contribute to the common good, and exercise our creativity. When work is like that, it is joyful, engaging, and fulfilling. Such work experiences return intrinsic rewards that far outweigh their extrinsic compensations: they satisfy some of our deepest needs and highest aspirations. But, on the other hand, we also experience work as overwhelmed by impossible demands, torn by interpersonal conflicts, dehumanized by trivial proce-dures, and oppressed by unjust practices. Such work causes frus-tration, anger, and despair. Whatever compensation we receive, then, cannot repair the damage done to our spirits and bodies. When our work is like this, it poisons us and our family, friends, and communities. Work brings out the best and the worst in us. We need a spirituality of work precisely because work is so ambivalent. As our spiritual predecessors did in their own cir-cumstances, we search for ways of working which might help us taste more of work's blessings and fewer of its curses. We search, in other words, for ways to transform our ambivalent experiences of work into a consistent experience of God. Our positive expe-riences inspire us to believe in the goodness of work. Can we, then, find ways of working which regularly evoke the best in us and our work? Our negative experiences test our character and challenge us to change. Can-wE find ways of working which will liberate us from the destructive aspects of our work and our work-places? This transformation is the task of a spirituality of work. September- October 1998 Skelley ¯ Learning Communities A spirituality of work is a way of working that helps cowork-ers to achieve together our fullest development as human beings. Three points are important about this definition. Thefirst is that a spirituality of work is a way of working, not a way of promot-ing religious ideas and practices. Work can be integrated into spirituality without being interpreted in explicitly religious ways. We need to challenge that ancient legacy of dualist thinking which still conditions most people to assume that secular activities can-not, by definition, be sacred. That is why P~re Marie-Dominique Chenu, a pioneer, in the modern effort to develop theologies of work, said that the question of the relationship between nature and grace is fundamental to the spirituality of work.2 When people see grace and nature as separate and opposed realities, they think that the task of a spirituality of work is to make work explicitly religious. Spirituality then becomes the intrusion of something foreign into the work. Unfortunately, most of what is touted today as spirituality of work suffers from vari-ous degrees of this dualistic thinking. Such spiritualities impose religious ideas, language, and practices on work. The vigorous resistance that many working people have to these intrusions is justified, not simply because these spiritualities discourage humane work, but also because they encourage questionable theology. But when grace and nature are seen as inseparable, the task of a spirituality of work is to enhance something that is already pres-ent in the work. Spirituality then becomes a matter of making explicit what is already implicit. If, as Karl Rahner said;, our world is permeated with the divine self-communication, we can experi-ence God and achieve our fullest human potential even in the most ordinary kinds of work.3 Work becomes spiritual, not by becoming religious, but by becoming more truly work, by being true to the spiritual dimensions already part of its character. This does not diminish the important and proper place of religion; rather, it points to religion's roots in daily life. Such a spiritual-ity of work is concerned with fostering human development in ways which are appropriate to the workplace. It supports the potential we already know work possesses to engage our gifts and contribute to the common good. ~ Second, the definition above implies that a way of working is a form 6f spirituality to the extent that it supports our complete human development. Holiness is a matter of wholeness, and so whatever fosters our holistic human development leads us toward Review for Religious spiritual maturity as well.4 Or, as Irenaeus taught, God is glorified when human beings are fully alive. The major religious and spir-itual traditions of the world have proven successful at furthering the kind of human development we seek. They provide us with a wealth of complementary images of the breadth and depth of our potential as human beings. Obviously, each of these traditions has been guilty at times of fostering narrow-minded notions of virtue that highlight only some aspects of what we are capable of becoming. But, when they are seen together, it is clear that they share some fundamental values, attitudes, and standards that lead people toward fulfilling their human poten-tial and help them understand this effort,s The task of a spirituality of work is to root our ways of working in these basic understandings of holistic human development. This second point does not con-tradict the first one, namely, that the spirituality of work is a way of work-ing and not a way of promoting religious ideas. To say that a spir-ituality of work needs to be rooted in the values of the world's religious traditions is simply to propose that we need to be reflec-tive about the assumptions we bring to our work. The ways we work necessarily presuppose certain ideas, frequently muddled and usually unarticulated, about the values that guide our lives. The question is not whether we want to have a spirituality of work or not; everyone already has some sort of spirituality of work, although we are rarely conscious of this fact. Nor is the point to advocate the values of one particular religious tradition, no matter how emi-nent they may be. To do so would be to presume a consensus in the workplace about religion that is unlikely to exist. The goal is to be reflective about our fundamental values and to ensure that they support not only efficient and effective work, but fully humane work as well. We can do so by rooting our work in the most uni-versal possible expressions of basic human values. The third point we need to notice about the definition above is that a spirituality of work is about achieving our full human development together, in common, not just individually. It is a Work becomes spiritual, not by becoming religious, but by becoming more truly work, by being true to the spiritual dimensions already part of its character. Septentber-October 1998 Skelley ¯ Learning Communities way of working together with our coworkers for the transforma-tion of our work and our workplaces so that all of us can develop our full human potential. In other words, we need to challenge another kind of dualism, that between our private, individual selves and our public, communal selves. Popular spiritualities today typically identify the spiritual with an individual's interior experience. People seldom connect work with spirituality, for it is associated with the public and exterior dimensions of our lives.6 Popular attempts .to develop a spirituality of work typically assume that their task is to enhance our individual, interior development. They rarely reflect on how the spirituality of work could and should be something that all workers share. This dualistic think-ing does a disservice both to work and to spirituality. It ultimately reinforces the kind of depersonalized, mechanistic approach to work associated with Frederick Taylor, the inadequacies of which are now widely recognized.7 And it misses the critical insight of liberation and feminist theologies that transformation of the social, political, and communal dimensions of our lives is an essential part of spiritual development. Work in the Information Age: Organizational Learning After this review of the task faced by a spirituality Of work, we now need to explore how the information age has changed the nature of the work we do. This will prepare us to think about how a spirituality of work needs to be different today. At the beginning of this century, most workers in the United States were either farmers or domestic servants. By 1950 the com-position of the workforce had completely changed, and most workers were engaged in some form of industrial labor.8 The the-ologies and spiritualities of work that have appeared in the last fifty years focus on the issues of that industrial age, not recognizing how work has changed.9 At the end of the 20th century, it is clear that we have entered an entirely new age in the history of work. We live in a postindustrial society of "knowledge work," the infor-mation age. A significant but steadily shrinking number of work-ers are still employed in the industrial sector, and many others work in service jobs, but the largest portion of the workforce now consists of knowledge workers. By the year 2000, only ten percent of the workforce in the United States and other postindustrial countries will be directly involved in making things.19 Review for Religious While our parents and grandparents usually worked with their hands, moving and making things, most of us work with our heads. The work we do involves knowing, thinking, and learning. Our jobs do not simply require more educational preparation than the work of previous generations did. They require us to do some-thing fundamentally different: to create, interpret, organize, apply, transfer, and manage knowledge. Knowledge work radically changes the nature of a market economy and redefines the rela-tionship between workers and the means of production. This is a new kind of economy and a new kind of work.1~ As Peter Drucker has said, "The social center of gravity has shifted to the knowledge worker. M1 developed countries are becoming postbusiness, knowledge societies. Access to good jobs and career opportunities in developed countries increasingly requires a university diploma. Looked at one way, this is the !ogical result of a long evolution in which we moved from working by the sweat of our brow and by muscle to industrial work and finally to knowledge work. But the development also represents a sharp break with the past."12 Knowledge work requires new abilities to continually learn from and think with one's coworkers. In the past, tasks that required thinking could typically be carried out by individuals using general knowledge. Much of today's knowledge work, in contrast, is too complex for any generalist to accomplish alone. It requires the coordinated efforts of a variety of specialists. People must be able to share their expertise with one another for the work to get done. The primary agent of knowledge work, there-fore, is an organization, not an individual. This fact need not diminish the importance or dignity of the individual worker. It is a consequence of the highly specialized expertise that individ-ual knowledge workers have. Together they are able to create some-thing that none of them could create alone: Knowledge work is a multifaceted task that requires the collaboration of a variety of experts and specialists. It must be done by an organization con-centrated on a particular task. Effective organization, then, is a necessary condition for knowledge work.13 Consequently, as knowledge workers we must work not just for an organization, but at it. That is to say, we must work con-tinually at growing with our colleagues into a community that can do real knowledge work. The organization is not just where we work; it is an essential outcome of our work itself. The task of cre-ating an effective organization where knowledge work is possible Septe~tber- October 1998 Skelley ¯ Learning Communities is an inescapable part of each knowledge worker's creative efforts. The nature of knowledge work requires us to deal continually with organizational change, development, and transformation. The academic or professional discipline which concentrates on organizational change is commonly called organization develop-ment. L4.Organization development systematically applies behav-ioral science knowledge to the planned development of organizational strategies, structures, and processes in order to improve an organization's effectiveness.~s Organization develop-ment is practiced in many different ways. Most recent approaches, however, emphasize increasing the organization's capacity to learn.~6 For example, Peter Senge, director of the Center for Organizational Learning at MIT's Sloan School of Management, focuses on creating learning organizations, "organizations where people continually expand their capacity to create the results they truly desire, where new and expansive patterns of thinking are nurtured, where collective aspiration is set free, and where peo-ple are continually learning how to learn together."~7 Organizational change experts focus their efforts on organi-zational learning for many reasons. They hope that learning will simultaneously foster the development of the people in the orga-nization and provide superior economic performance. They see it as an extension of the movement to improve the quality of prod-ucts and services. They see it as a way of managing the increas-ingly rapid pace of social and technological change.~8 But, most basically, they recognize that there cannot be any consistent change for the better in work organizations unless these organi-zations are able to learn. All planned change presumes learning, and so leading change is a matter of facilitating learning. Argyris and Sch6n speak of this "learning imperative": "Now in the mid-1990s, it is conventional wisdom that business firms, governments, nongovernmental organizations, schools, health-care systems, regions, even whole nations and supranational insti-tutions need to adapt to changing environments, draw lessons from past successes and failures, detect and correct the errors of the past, anticipate and respond to impending threats, conduct experiments, engage in continuing innovation, build and realize images of a desirable future. There is a virtual consensus that we are all subject to a 'learning imperative,' and in the academic as well as the practical world, organizational learning has become an idea in good currency.'''9 Review for Religious But it is not proving easy to transform our work organiza-tions into learning communities. Organization-development spe-cialists agree that our work organizations have handicaps that prevent them from learning effectively. Senge thinks that funda-mental difficulties most organizations have in becoming learning communities can be traced in part to traditional Christian spiri-tualityd° He says that our work organizations have been rendered dysfunctional by three problems: reactiveness, fragmentation, and competition. These problems reflect deeper cultural problems that are due in large part to a tradition of dualistic thinking in Western society. From his reading of Thomas Merton, Joseph Campbell, Raine Eisler, and Elaine Pagels, Senge thinks that Christianity insti-tutionalized this dualistic thinking. Obviously, Senge's critique of Christianity would need to be more carefully nuanced and solidly supported, but in its broad outlines it is consistent with the critiques made by lib-eration, feminist, and ecological theologians.21 The problem is not spirituality per se,. but the consequences of dualistic, hierarchical, and patriarchal spiritual-ities. Dorothee Soelle, for example, says: "The tendency to isolate Christian faith from the social order has meant, among other things, that mainstream theology has failed to address work in the context of creation and redemption. It has ignored the worlds of pain created by the structural organization of our work. It has unconsciously or often even cynically obscured our creation as workers in the image of 'the great artist.' Christianity has a long record of complicity in bad, meaningless, or harmful work. This is the result not just of insufficient ethical reflection, but also of the inability to perceive Christ's work in returning the world to its people. Resurrection from sin's power happens in good work. We still wait for good work. Through good work we are revealed, in our creative empowerment, as children of God.''22 Senge is one of many organizational-change experts who see a pressing need for a new, holistic spirituality of information-age work.23 Senge's comments about spirituality and organizational change are particularly striking both because of the wide accep-tance his approach to organizational change has gained and because of the scholarly foundation that supports his work. The "Christianity has a long record of complicity in bad, meaningless, or harmful work." September-October 1998 Skelley ¯ Learning Communities fact that Senge and his colleagues stress spirituality so strongly, albeit clumsily, indicates that this area is being given more and more serious consideration by professionals in the field of orga-nization development. It is clear, therefore, that the only certainty amidst the turmoil in our workplaces today is that we must learn how to learn. A host of inexorable forces such as the explosion of information, the shrinking of the global marketplace, the reordering of social priorities, and the emergence of new technologies is reshaping every sector of the working world. Both the environment and our work requirements are changing, and changing more and more rapidly. In times of such pervasive change, neither individual workers nor work organizations are likely to be effective unless they can learn easily, quickly, and well. An important part of all knowledge work today is the transformation of our work organi-zations into learning communities. The Spirituality of Learning Learning is not only a critical issue for the information age; it is also a fruitful theme for spirituality. Learning has often been seen by the spiritual and religious traditions of the world as a path to holiness. Jean Leclercq's classic work on medieval monas-ticism, The Love of Learning and the Desire for God, beautifully cap-tures one manifestation of this intimate relationship between learning and spirituality.24 We do not have space here to sample all the rich and varied ways theologians have interpreted the role of learning in spirituality. We will focus instead on just one the-ologian who has had a widespread effect on contemporary Christian theology, Karl Rahner. Epistemological concerns are at the foundation of Rahner's understanding of Christianity, and in that sense his theology is a theology of learning. His insights can readily be translated into a spirituality of learning which deep-ens the way we see the purpose, process, and products of learning. First, Rahner changes the way we see the process of learning by showing us that learning always involves self-transcendence.2s For Rahner, learning is an activity which is necessarily rooted in our nonconceptual awareness of God. We can know finite things only because we can transcend them and experience God. Learning is possible for us because we are embodied spirits (Geist-irn- Welt) capable of self-transcendence. We are able to learn about Reviezv for Religious our material, temporal world precisely because we can reach beyond it and open ourselves to the infinite horizon of absolute mystery. This preapprehension (Vorgriff) of God is the condition for the possibility of any and every act of learning. Every time we learn anything, we experience our transcendental openness to God. When we explore the spirituality of learning, we are not introducing a transcendent element to the learning process, but rather affirming one that is already there. This means that we can never entirely understand, much less hope to control, the process of learning. We generally think of learning as a skill that we can direct and develop, and it is. Most of us expend energy throughout our lifetimes not only learning but learning how to learn. As teachers, parents, colleagues, or friends, we are also regularly called upon to direct the learning of others. We even assume that some people are such proficient learners that they will inevitably be master teachers. But the fact that our ability to learn depends upon our transcendental open-ness to the horizon of absolute mystery means that the learning process transcends our control. All learning requires that we sur-render ourselves to our capacity for self-transcendence. And, if we want to help others learn, we have to support their self-tran-scendence. We will generate very little new learning if we restrict or manipulate the learning process. Ultimately, learning is not a skill to be mastered but a mystery to be loved. Practicing a spir-ituality of learning, then, means creating space for the experience of self-transcendence to happen. Second, Rahner's theology of freedom changes the way we see the products of learning by showing that learning always involves our free self-creation.26 Learning is an expression of the capacity we have as embodied spirits to act freely. The prod-ucts of our free acts are not simply choices between particular goods. Freedom is also a process through which we create our-selves. Whenever we exercise our freedom, we not only make a choice about a particular good; we also make a choice about our-selves. The decisions we make determine who we are as persons in relationship to God and the world. Some of our free acts so totally engage us that they constitute fiandamental choices about who we are. Other acts engage us less completely and serve to confirm or,deny the fundamental selves we have chosen to become. But every exercise of our freedom in some way is an act of self-creation. Septentber-October 1998 Skelley ¯ Learning Communities Since we exercise our freedom whenever we learn, every act of learning is an act of self-creation. We usually assume that the products of learning are new ways of thinking and acting. But, for Rahner, our own self-creation is also a product of every act of learning. Whenever we learn, we not only learn about something particular; we also help determine who we will become as per-sons. Learning is not just a process through which we adopt new behaviors or ideas; it is a process of creating ourselves. Each choice we make about what, why, or how we will learn contributes in some way to our self-realization. The criteria by which we assess the products .of our learning, therefore, need to include the question of whether we are becoming more fully human, Measured by this criterion, learning which does not support holis-tic human development is fundamentally flawed. People who resist learning risk dehumanizing themselves just as much as those who resist loving. This is not to say that our value as persons is depen-dent upon how bright we are. Learning can no more be reduced to intelligence than love can be reduced to emotion. But learning and loving are critical to our self-realization because both are ways we fulfill our human potential for relationship with the world and the mystery of God. Practicing a spirituality of learning, therefore, means honoring this process of self-creati0n. Third, Rahner's theology of grace changes the way we see the purpose of learning.27 For Rahner, our transcendental orientation to the holy mystery has been universally graced by God's self-communication. Grace is not a gift from God but the gift of God, In our "natural" experience of transcendence, the absolute.mystery of God is present to us as the horizon which we can only approach asymptotically. We believe, however, that God has not remained the distant horizon of human transcendence, but has graciously drawn near to us as free and forgiving love. We never experience our transcendence, therefore, as purely natural and ungraced. The transcendence we actually experience has been radically trans-formed by God's self-gift, which is always present at least as an invitation made to our freedom. Grace is the fulfillment of our deepest human potential as embodied spirits to be filled with the infinite God. Grace makes possible for us the immediate experi-ence of God, which is always mediated by our historicity and mate-riality. But God becomes closer, not less of a mystery, in the experience of grace. Grace is the self-communication of God as the absolute mystery who remains absolute mystery. Review for Religious This theology of grace implies, then, that the ultimate purpose of learning is not to know more, but to be known more.28 When we learn, we do not simply gather new information or master additional skills; rather, we open ourselves to the self-communi-cation of God. The deepest purpose of learning is that it leads us to the point where we surrender to God's knowing of us. Learning is a privileged opportunity to enter more deeply into the abyss of the absolute mystery of God. Learning is at its best not simply when it is rooted in good principles of pedagogy or andragogy, but when it is a form of mystagogy. The process of learning, then, develops our potential to be mystics. Rahner believed that everyone is called to be a mystic.29 Mysticism is not primarily about paranormal experiences, but about attending to hidden experiences of the mystery of God in daily life. It is difficult to be a mystic, not because God is so distant, but because. God is so present. The challenge isto find ways to notice the gracious presence of God in the midst of everything in our lives, This is easier to do in some expe-riences than others. Oddly enough, our experiences of the goodness and beauty of life are not necessarily the best places to look for God. Rahner believed that we perceive the presence of God most clearly in those events in which we struggle with our limitations. Our experiences of lim-itation bring us right to the threshold of the presence of God. To the extent that we can attend to how we transcend the limita-tions we face, we open ourselves to the mystery of God. The pro-cess of learning offers abundant opportunities to struggle with limitations and experience God. Whenever we really attempt to learn, we strain to see beyond the limits of what we currently know. If we have the courage to face the limits of what we know, therefore, we invite God to enter more deeply into our lives. Rahner shows us that the process, products, and purpose of learning have spiritual depths that we normally overlook. Learning is not a neutral process of inquiry that only takes on a spiritual character when we choose to focus it on religious phenomena. Learning is intrinsically spiritual and is one of the most impor-tant ways we have to experience God. It is not surprising that tell- Learning can no more be reduced to intelligence than love can be reduced to emotion. September-October 1998 Skelley ¯ Learning Communities gious traditions throughout the world have revered learning as a path to holiness. Whatever enhances our capacity to learn fosters our spiritual, development, whether we recognize it as such or not. Disciplines for Creating Learning Communities As the 20th century draws to a close, we are beginning to glimpse how our lives will be different in the information age. But, because this new age of work is only now coming into focus, it is impossible to see yet what all of its spiritual opportunities and challenges will be. Nonetheless, we can be certain that learn-ing will become increasingly important to the work we do. The growing significance of learning makes a new way of integrating spirituality and work possible. The most effective spirituality of work for the information age will be one based on helping us transform our workplaces into learning communities. We defined the spirituality.of work above as a way of work-ing which fosters the transformation of our work and our work-places so that together with our coworkers we may achieve our fullest development as human beings. This means that a spiritu-ality of work should be a way of working, not a way of practicing religi6us activities or enjoying esoteric experiences. It should sup-port our complete human development. And it should foster the transformation of our work communities, not just our growth as individuals. A spirituality of work which is based on creating :learn-ing communities meets these three criteria. First, since it focuses on learning, such a spirituality advocates a way of working which is not explicitly religious, and which is appropriate, even vital, to the information-age workplace. Second, since the learning process engages the fundamental basis of our human identity, our capac-ity for self-transcendence, the process of learning is a particu-larly powerful way of supporting holistic human development. Third, such a spirituality of work draws us beyond caring for our individual growth into building learning communities with one another. But, if it is to help us engage in the difficult process of con-version and growth,, this spirituality of work needs to be incarnated in particular disciplines. The major spiritualities of the West have generally encouraged disciplines such as meditation, prayer, fast-ing, reading, and service as concrete means of achieving spiritual growth. There is no qu~sti6n that such disciplines will continue Review for Religious to have an important role in a fully developed spiritual life. But, since the spirituality of work attempts to engage us in a different and more specific kind of transformation than that of traditional spiritualities, it will need to encourage some additional, new dis-ciplines. The disciplines for a spirituality of work in the infor-mation age will be the disciplines for developing organizational learning. Organizational-learning researchers have over the past fifty years advanced our understanding of what those disciplines are. Peter Senge, for example, has organized them into five sets: per-sonal mastery, shared vision, mental models, team learning, and systems thinking. Each of these disci-plines has to do with helping us develop the skills to learn effectively as individ-uals and groups. There are three distinct levels to these disciplines: practices, principles, and essences. The practices are the specific activities which con-cretely express the discipline. They are the primary focus for those beginning to follow the discipline. The underlying principles are the theoretical bases for the practice of the disciplines. Progressing in the disciplines requires following the practices and understand-ing the principles. The essences are the state of being which comes to be experienced by individuals or groups that have mastered the discipline. At this level Senge's learning disciplines are united by a common sensibility: that we are learners in an intrinsically interdependent world.3° Personal mastery is the discipline of continually clarifying and deepening our personal vision, of focusing our energies, of developing patience, and of seeing reality objectively. It involves learning to expand our personal capacity to create the results we most desire and to create an organizational environment that encourages all its members to develop themselves toward the goals and purposes they choose. The practices of this discipline include various techniques for clarifying our personal vision and for holding a creative tension between the results we desire and our grasp of current reality. Senge sees the discipline of personal mastery as the spiritual foundation for a learning organization. The disciplines for a spirituality of work in the information age will be the disciplines for developing organizational learning. September-October 1998 Skelley ¯ Learning Communities The discipline of shared vision is the collective version of the discipline of personal mastery. The discipline of shared vision builds a sense of commitment in the groups we work with by developing shared .images of the future we seek to create and the principles and guiding practices by which we hope to get there. The practices of this discipline involve techniques for helping groups both acknowledge their current realities and develop a shared picture of their future that fosters sincere commitment. This discipline assumes that, when there is genuine shared vision, people excel and learn because they want to, not because they are told to. Like the discipline of personal mastery, the discipline of men-tal models is an individually oriented dis.cipline. Senge sees men~ tal models as the deeply ingrained assumptions and generalizations that influence how we understand the world and take action. The discipline of mental models helps us reflect upon, clarify, and improve these internal pictures of the world and see how they shape our actions and decisions. The practice of this discipline also helps us learn how to carry on "learningful" conversations that get us to expose our own thinking effectively and make that thinking open to the influence of others. The discipline of team learning is the collective counterpart of the discipline of mental models. This discipline transforms conversational and collective thinking skills so that a team of coworkers increases its collective intelligence and its ability to take coordinated action. The heart of this discipline is the theory and practice of dialogue. Dialogue challenges team members to suspend assumptions and enter into genuine thinking together. Team learning also involves recognizing the patterns of interac-tion in teams that undermine learning. The most critical learning discipline for Senge is the disci-pline of systems thinking. He sees it as the discipline that inte-grates the other disciplines into a coherent body of theory and practice. Systems thinking is a way of thinking about and a lan-guage for describing ~he forces and interrelationships that shape the behavior of systems. It makes the full patterns of a system clearer and helps us see how to change them effectively. Systems thinking helps us shift from seeing problems as caused by some-one or something external to seeing how our own actions create the problems we experience. Once we discover how we create our reality, we can then change it. Review for Religious When they are used together, the methods of organizational learning represented by these five disciplines have been proven to have great potential for transforming our workplaces into learn-ing communities. They provide us with the concrete theories and strategies we need so that together with our coworkers we can not only learn, but learn how to learn. By virtue of the fact that they expand our capacity to learn, these disciplines also foster our spiritual development. The disciplines of organizational learn-ing help us to learn in new ways and so broaden our opportuni-ties to experience the spiritual depths of learning. The most effective spirituality of work for the information age will focus on transforming our work organizations into learn-ing communities. It will do so by integrating disciplines of orga-nizational learning with insights from the spiritual traditions. This paper has contributed to this integration. New approaches to organizational learning such as the ones we have mentioned here provide the spirituality of work with the concrete disciplines it needs to develop learning communities. At the same time, the insights which our spiritual and religious traditions can provide deepen our understanding of what is at stake in the transforma-tion of work. We will be able to create meaning~l spiritualities of work in this new era only if we continue to engage in this process of integration. Notes ~ William E. May, "Work, Theology of," in The New Dictionary of Catholic Social Thought, ed. Judith A. Duryer (Collegeville: Liturgical Press, 1994), pp. 991-1002; Karen Ready, "Work," in The Encyclopedia of Religion, ed. Mircea Eliade (New York: Macmillan Publishing Co, 1987), vol. 15, pp. 441-444; Edward C. Sellner, "Work," in The New Dictionary of Catholic Spirituality, ed. Michael Downey (Collegeville: Liturgical Press, 1993), pp. 1044-1051; Francis Schiissler Fiorenza, "Religious Beliefs and Pr'axis: Reflections on Catholic Theological Views of Work," in Work and Religion, ed. Gregory Baum (New York: Seabury Press, 1980), pp. 92-102. 2 Marie-Dominique Chenu, "Work," in Sacramentum Mundi: An Encyclopedia of Theology, ed. Karl Rahner (New York: Herder and Herder, 1970), vol. 6. 3 Karl Rahner, "Concerning the Relationship between Nature and Grace," in Theological Investigations (Baltimore: Helicon, 1961), vol. 1, pp. 297-317; "Nature and Grace," in Theological Investigations (New York: Crossroad, 1982), vol. 4, pp. 165-188; Foundations of Christian Faith: An Introduction to the Idea of Chr#tianity (New York: Crossroad, 1978). 4Walter Principe, "Toward Defining Spirituality," Studies in Religion Septentber-October 1998 Skelley ¯ Learning Communities 12 (1983): 127-141; Sandra Schneiders, "Spirituality in the Academy," Theological Studies 50 (1989): 676-697. s Hans Kiing and Karl-Josef Kuschel, A Global Ethic: The Declaration of tbe Parliament of the World's Religions (New York: Continuum, 1993). 6 Joseph Holland. Creative Communion: Toward a Spirituality of Work (New York: Paulist Press, 1989), pp. 24-26. 7 Frederick W. Taylor, The Principles of Scientific Management (New York: Harper and Bros., 1911); Marvin R. Weisbord, Productive Workplaces: Organizing and Managing for Dignity~ Meaning, and Community (San Francisco: Jossey-Bass, 1987), pp. 50-69, 8 Peter Drucker Post-Capitalist Society (New York: HarperBusiness, 1993), p. 5. 9 "John Paul II, On Human Work (Laborem Exercens) (Washington, D.C.: United States Catholic Conference, 1981); Dorothee Soelle with Shirley A. Cloyes, 7~ Work and to Love: A Theology of Creation (Philadelphia: Fortress, 1984); Joe Holland, Creative Communion; Lee Hardy, The Fabric of This World: Inquiries into .Calling, Career Choice, and the Design of Human Work (Grand Rapids: Wm. B. Eerdmans, 1990); Miroslav Volf, Work in the Spirit: Toward a Theology of Work (New York: Oxford University, 1991); John C. Haughey, Converting 9 to Y: A Spirituality of Daily Work (New York, Crossroad, 1989). l0 Drucker, Post-Capitalist Society, p. 5; Charles Handy, The Age of Unreason (Boston: Harvard Business School, 1989), pp. 34-35, 50-51. *~ Drucker, "The Age of Social Transformation," Atlantic Monthly (November 1994): 53-80. ~2 Drucker, The New Realities (New York: Harper, 1989), p. 173. ,3 Drucker, Post-Capitalist Society, p. 49. 14 A large and important segment of experts in this field prefers to call.the discipline "organizational transformation." See John D. Adams, ed., Transforming Work: A Collection of Organizational Transformation Readings (Alexandria: Miles River Press, 1984). ,s Thomas G. Cummings and Christopher G. Worley, Organization Development and Change (Minneapolis: West Publishing, 1993), p. 2. ~6 Chris Argyris and Donald A. Sch6n, Organizational Learning II: Theory, Method, and Practice (Reading: Addison-Wesley Publishing, 1996), ~7 Peter Senge, The Fifth Discipline: The Art and Practice of Learning Organizations (New York: Doubleday, 1990), p. 3. 18 Peter Senge et al., eds., The Fij~h Discipline Fieldbook: Strategies and Tools for Building a Learning Organization (New York: Doubleday, 1994), pp. 9-12. 19Argyris and Sch6n, Organizational II, p. xvii. 20 Senge, "Communities of Commitment: The Heart of Learning Organizations," in The Learning Organization in Action: A Special Report from Organizational Dynamics (New 'York: American Management Association, 1994), pp. 9-15. Review for Religious 21 Holland, Creative Communion, pp. 18-42, and Matthew Fox, The Reinvention of Work: A New Vision of Livelihood for Our Time (HarperSanFrancisco, 1994). 22.Soelle, 7~ Work and to Love, p. 112. 23 Adams, Transforming Work; Peter Hawkins, "The Spiritual Dimension of the Learning Organization," Management Education and Development 22 (1991): 172-187; Peter Block, Stewardship: Choosing Service over Self-Interest (San Francisco: Berrett-Koehler, 1993); Alan Briskin, The Stirring of Soul in the Workplace (San Francisco: Jossey-Bass, 1996); Harrison Owen, Spirit: Transformation and Development in Organizations (Potomac: Abbot, 1987); and Tony Smith, Parzival's Briefcase: Six Practices and a New Philosophy for Healthy Organizational Change (San Francisco: Chronicle Books, 1993). 24 Jean Leclercq, The Love of Learning and the Desire for God: A Study of Monastic Culture (New York: Fordham University Press, 1961). 2s Karl Rahner, Spirit in the World (Montreal: Palm Publishers, 1968), pp. 57-383; Hearer of the Word(New York: Continuum, 1994), pp. 1-54; and, Foundations of Christian Faith, pp. 14-23, 26-35. 26 Karl Rahner, "Theology of Freedom," Theological Investigations (New York: Crossroad, 1982), vol. 6, pp. 178-196; Foundations of Christian Faith, pp., 35-39; "The Dignity and Freedom of Man," Theological Investigations (Baltimore: Helicon, 1963), vol. 2, pp. 246-263. 27 Karl Rahner, "Concerning the Relationship between Nature and Grace," pp. 297-317; "Some Implications of the Scholastic Concept of Uncreated Grace," Theological Investigations (Baltimore: Helicon, 1961), vol. 1, pp. 319-346; "Nature and Grace," Theological Investigations (New York: Crossroad, 1982), vol. 4, pp. 165-188; Foundations of Christian Faith,. pp. 116-133. 28 Parker J. Palmer, 7b Know as We are Known: Education as a Spiritual Journey (San Francisco: HarperCollins, 1993). 29 Karl Rahner, "The Experience of God Today," Theological Investigations (New York: Crossroad, 1982), vol. 11, pp. 149-165; "Experience of the Holy Spirit," Theological Investigations (New York: Crossroad, 1983), vol. 18, pp. 189-210; "Christian Living Formerly and Today," Theological Investigations (New York: Seabury, 1977), vol. 7, pp. 3- 24. 30 This and other ideas below are developed in Senge, The Fifth Discipline, and in Senge et al., The Fifth Discipline Fieldbook. Septe~nber-October 1998 gnatian spirituality JOHN J. BEGLEY The Parables of Jesus and the Ignatian Exercises This article~ proposes a contemporary understanding of Jesus' parables, and it shouts their importance for the dynamic of the Spiritual Exercises. Those familiar with St. Ignatius's book are aware that he does not propose the parables for prayer during the Exercises. Several reasons, however, prompt the exploration of this relationship. First, contemporary scripture studies stress the importance of the parables in the Jesus' teaching, and including them within the Exercises can enrich that experience. Second, we take the New Testament seriously as the starting point of our prayer, and we want that prayer grounded in the best understanding of the New Testament that solid con-temporary scholarship can provide; Third, the parables make up a full third of Jesus' teaching, and so any attempt to "put on the mind that was in Christ Jesus" (Ph 2:5) cannot afford to overlook them. Finally, for retreatants who are troubled by doubt concerning what Jesus really said, the parables deserve our close attention. As a pio-neer of modern parable study has said, "We are standing on a particularly firm historical foundation., part of the bedrock of tradition. We are standing right before Jesus when reading his parables" (Jeremias, p. 5). Later we will discuss the dynamic of the Exercises in some detail. For the moment it will be useful to recall John J. Begley SJ teaches in the Department of Theology and Religious Studies; University of Scranton; Scranton, Pennsylvania 18510. Revie~ for Religious both the purpose of the Exercises and the purpose of the parables. Their similar purposes will readily appear. The purpose of the Exercises is "the conquest of self and the regulation of one's life in such a way that no decision is made under the influence of any inordinate attachment" (§21). Behind the somewhat archaic phras-ing is the understanding that the Exercises have as their purpose to lead "a person to true spiritual freedom, so that we make no choice or decision because we have been influenced by some dis-ordered ,attachment" (Fleming, Spiritual Exercises, §21). Similarly, the. parables' "purpose is to effect a change in the hearer, to lead to decision or action" (Boucher, p. 16-17). We begin with the parables. As Raymond Brown has remarked, "The study of the parables has generated an immense literature and sharp debates" (p. 132). We' will try to make the most of recent scholarship and to avoid controverted issues. Given the literature and the debates, it is difficult to capture the mean-ingof the parables in a single definition. J.R. Donahue in his Gospelin Parable (p. 5) cites approvingly C.H. Dodd's inductively derived definition; it will serve our purpose well. "At its simplest the parable is a metaphor or simile drawn from nature or common life, arresting the hearer by its vividness or strangeness, and leav-ing the ,mind in sufficient doubt about its precise application to tease it into active thought." As metaphor, the familiar and better known--a mustard seed, for example--is compared to the less familiar kingdom of God. The kingdom is compared to and illuminated by something bet-ter known and more readily imagined. In the context of a retreat, the astonishing growth of a tiny mustard seed into a large bush illumines the growth of the retreatant's relationship with God, which is God's work in the retreatant. As a metaphor, it moves people, to greater participation in the more obscure retreat mate-rial being described or explained. Metaphor talks of the familiar so that one can participate in the less familiar (Crossan, p. 16 ). We may note that there are parables in the Hebrew Bible: the trees (Jg 9:7-15), for example, and the ewe lamb (2 K 12:1-4). The rabbis used parables for the normal pedagogical purposes of illustrating and illuminating their teaching. The listeners of Jesus were familiar with the genre. Jesus subordinated the familiar uses of the parable to his primary purpose of proclaiming the king-dom, of sounding the call and challenge to embrace the conditions of living in the kingdom. The parables of Jesus transcend any September-October 1998 Begley ¯ The Parables of Jesus and the Ignatian Exercises previous use, for he thereby expresses what cannot be expressed by any other means than symbol and metaphor: the kingdom of God. The parables, like other, symbolic expressions, are polyva-lent. No single meaning exhausts their content. Parables cannot be reduced to a proposition. Modern parable study begins with several commonly accepted suppositions. First, the early church supplied the context of the parables as they appear in the narratives of Jesus' ministry, and we must bracket off that context if we wish to hear the parable as Jesus spoke it. For example, the command "Go and do likewise" (Lk 10:37) presently concludes the parable of the Good Samaritan. The common judgment, however, is that it does not belong to the parable as Jesus taught it, and so we exclude it from consid-eration. As we will see, the bracketing changes the parable's mean-ing dramatically. Second, the tradition has at times changed a parable of Jesus into an allegory. For example, in Mark's Gospel the parable of the sower appears both as Jesus taught it (4:3-9) and as the early church preserved it as an allegory (4:13-20). This is not to say that allegory is improper. However, to recover the para-bles as Jesus taught them, we avoid the allegorical interpretation. Other parables, such as that of the Good Samaritan (Lk 10:29-37), have in their transmission become example stories. As the message about Jesus was proclaimed in a non-Jewish culture, its second generation non-Jewish listeners were unfamiliar with the mean-ing of Samaritan, priest, and Levite. The parable became an exam-ple story, lessening the challenge of the original parable. We are not suggesting a single interpretation to the exclu-sion of all others, whether that interpretation is traditional or contemporary. The parable of the prodigal, for example, is fre-quently understood as a parable of God's mercy. As the First Week progresses, a retreatant may suggest to her director, as the result of her own understanding and experience, that she would like to spend some time during the First Week praying over The Prodigal as a parable of God's merciful love. The director must respect the retreatant's freedom and the gift of her prayer. In days to come in the retreat, as discretion suggests, the director can pro-pose the parable once again with a different interpretation drawn from modern parable study. Both interpretations are valid. Retreatants find two contributions of J. Dominic Crossan particularly helpful. First is the manner in which he has located the parables in Jesus' own experience. To a previous observation Review for Religious that parables move people to greater participation in the matter a parable illustrates, it is important to add that "Jesus' parables are radically constitutive of his own distinctive historicity, and all else is located in them" (Crossan, p. 33). They proclaim and they establish the historicity of Jesus' response to the kingdom. There is an intrinsic bond between Jesus' experience and his expression of that experience in parables. Parables are cause and not effect of what Jesus said and did (Crossan, p. 32). Retreatants find it very attractive to pray over the parables and thereby to enter into the experience of Jesus. Second, Crossan's classification of the various parables as expressions of the kingdom's temporality (as advent, as reversal, and as action) is most help-ful. As we'will see, the parables of reversal in particular have an important role to play in the Exercises. One final observation is important. For some few commentators, Crossan among them, the urgency of the para-bles is related to the ever present now of the kingdom. While it would be interesting to consider the range of scholarly opinions on the relation of the kingdom to the end time, it seems better to avoid the confusion which could result. One scholar, Donald Senior, has preserved the urgency of the parables without enter-ing into the controverted question of eschatology. He writes, "The kingdom may be future but the choice is now" (Senior, p. 93). The temporality of the kingdom in terms of advent, reversal, and action appears in two paradigmatic parables which model all three modes of the kingdom. "The kingdom of heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field" (Mr 13:44). "The kingdom of heaven is like a merchant in search of fine pearls; onfinding one pearl of great value, he went and sold all that he had and bought it" (Mr 13:45-46). The parables are simi-lar in structure, as revealed by the three verbs common to both. To unpack but one, in the parable of the treasure hidden in a field, we hear of a man whose nor.mal past-present-future is rudely but happily shattered. The future, which he has presumably planned and projected for himself, is totally invalidated by the finding (advent) of the treasure, which opens up new worlds and There is an intrinsic bond between Jesus' experience and his expression of that experience in parables. September- October 1998 Begley ¯ The Parables of Jesus and the I~natian Exercises unforeseen possibilities. In the force of this advent, he willingly reverses his entire past and acts to sell all that he has. From this advent and this reversal, he obtains the treasure that now dictates his future history in a most concrete way. It gives him a new life that he could not have planned for~himself and a new world in which to live this life (Crossan, p. 34). Advent parables are fewer than parables of reversal, ~which in turn are fewer than those of action. The frequency distribution probably reflects later tradition's needs rather than the frequency with which Jesus spoke them. Later generations experienced the advent of God in the paschal mystery of the death and resurrection of Jesus and so felt less need to preserve the parables of advent. Advent parables stress one or another of three themes: hid-denness and mystery, gift and surprise, discovery and joy. For example, in the sower and mustard-seed parables, there are sharp juxtapositions of two states. In The, Sower, three instances of sow-ing loss are contrasted with three instances of harvest gain. In The Mustard Seed the contrast is between the small seed sown and the ample shade of the fully grown plant. The parables are not concerned with growth but with miracle, "not the organic and biological development but the gift-like nature, the graciousness and surprise of the ordinary, the advent of the bountiful harvest despite the losses of sowing, the large shade despite the small seed. In these ways the kingdom is advent. It is surprise and it is gift" (Crossan, pp. 37-51, emphasis added). To turn now to the First Week of the Spiritual Exercises, con-temporary experience of both directors and retreatants under-scores the advent character of the First Week. It would be impossible to number the retreatants who have summed up their First Week experience by saying, "It is all gift." In whatever man-ner the topics Ignatius proposes for prayer are treated--topics such as sin and punishment in the history of the world and in the self, past and present--the result is not a self broken by sorrow and remorse, but rather a self healed and given new life and freedom. It is an experience of one's own sinfulness, to be sure, but it is much more an experience of God's love embracing me with all of my sinfulness. The darkness of my sinfulness is shattered by the brilliance of God's reconciling, healing love. The modern mind reading the Exercises understands Ignatius's "cry of wonder" (§60) to rise from the felt awareness of God's love as experienced in the wonder of creation, in the wondei" of Review for Religious others who have been sources of life for me, in the wonder of myself as gifted, graced, and loved. The retreatant realizes, in the phrase that has become a familiar experiential reality for those who have made at least the First Week of the Exercises, that she is a "loved sinner." Mthough memories of the past, or feelings of inadequacy, fear, or self-rejection may have gripped the retreatant, now the redemptive love of God has set the exercitant free, desirous of reordering her life more effectively "to the end for which we are created" (§23). At this point the retreatant has experi-enced what in Crossan's language is called advent. To the retreatant have been revealed the hiddenness and the mystery, the gift and surprise, the discovery and joy of the king-dom. One or another of all these parable themes describes the retreatant's experience as she concludes the First Week. What had remained hidden, the mystery of the self as loved by God, has been discovered with joy as the surprising gift of God's love. In the manner of the discovery of a pearl of great price--which cannot be explained by either the skill of the direc-tor, the dispositions of the retreatant, or natural psychological development--the retreatant experiences the sheer joy of one who is loved and affirmed in the depths of the self, not despite who one is but precisely as one is. This is the important meaning of the advent parables of Jesus, and the retreatant can profitably pray over them during the First Week. From the first meditation of the First Week, the retreatant's attention has been focused on the crucified Lord, whose love for-gives and frees. In his presence the retreatant has asked, "What ought I to do for Christ?" (§53). Having experienced advent, the retreatant is now in a position to consider what return she shall make to the Lord whose love has opened for her a new way of life, more abundant than she ever thought possible. The loved sinner desires to be a loving servant. The retreatant is ready for the Second Week, in which parables of reversal and action have an important part to play. These parables have. as their purpose "to effect a change in the hearer, to lead to decision or action" (Boucher, pp. 16-17). More To the retreatant have been revealed the hiddenness and the mystery, the gift and surprise, the discovery and joy of the kingdom. Septentber-October 1998 Begley ¯ The Parables of Jesus and the Ignatian Exercises dramatically but not less surely, the parables of reversal look to the situation where "the last becomes first and the first becomes last, We have a polar reversal, When the north pole becomes the south pole and the south the north,, a world is reversed and overturned" (Crossan, p. 55) The world that is meant here is the inner world of values, priorities, and motives. It is the inner world of atti-tudes, dispositions, habitual judgments, This reversal is very much what Ignatius proposes to the retreatant at this point in the Exercises. The readiness to turn my familiar world upside down is the necessary predisposition for a good election. Ignatius underscores this in his singularly important consid-eration on the Two Standards. In an introduction to this medita-tion (§135). Ignatius reminds us that the following of Christ in loving service admits of various degrees; the sincere following of the commandments, which has been considered in meditating on Jesus' obedience to his parents, and the state of evangelical per-fection, which was considered in the youthful Jesus remaining behind in the temple. Now the retreatant, while continuing to investigate his life, is to begin to consider and to pray for a knowl-edge of the kind of life to which the Lord summons her. In the Two Standards Ignatius asks the retreatant to imagine Christ mak-ing an address "to all his servants and friends whom he sends on this enterprise." In his address he reverses the strategy of his adversary, "the chief of all the enemy," who stands beneath the first standard. As Ignatius sums up what the retreatant is, to con-sider, he says, "Hence there will be three steps: the first, poverty as opposed to riches; the second, insults or contempt ~as opposed to the honor of this world; the third, humility as opposed to pi'ide (§146, emphasis added). The .colloquy that concludes the Two Standards meditation is to be repeated at the end of each of the five periods of prayer every day until the election has been made. This threefold collo-quy addressed first to Mary, then to her 'Son, and finally to the Father is for the grace to be received under his standard, where the disciple of Christ can expect to bear poverty and humiliations in imitation of him. In a note to the subsequent Meditation on Three Classes of Men, Ignatius advises the retreatant: "It should be noted that when we feel an attachment opposed to actual poverty or a repugnance to it. it will be very helpful in order to :overcome the inordinate attachment, even though corrupt nature rebel against it, to beg our Lord in the Colloquies to choose Review for Religqous us to serve him in actual poverty" (§ 157). As Ignatius makes clear, such a disposition does not come easily: "We should insist that we desire it, beg for it, plead for it, provided of course that it be for the service and praise of the DiVine Goodness" (§157). At the critical time of making a decision that will define the self in relation to the Lord, to others, and to the contingencies of experience, the parables of reversal will serve the retreatant's need very well. It is helpful to recall that the parables represent a call which is absolute (the kingdom cannot be subordinated to any other concern) and that this absolute call is not specific (as the command to love is not specified for each particular circumstance of human life). Indeed, it is the absolute but nonspecific nature of the call of Christ to "follow me" (here and now, or later?) that requires discernment in order to come to a properly ordered deci-sion. The absolute but nonspecific call of the parables is empha-sized in the Exercises as well. The call of Christ in the Meditation on the Kingdom is abso-lute: "Whoever wishes to join me in this enterprise must be will-ing to labor with me, that by following me in suffering he may follow me in glory" (§95.). However, the manner in which one "labors with me" is not specified. Ignatius, in the oblation which concludes the Kingdom, speaks of poverty, humiliatiqns, and humility, but ~does not specify the manner in which "those who wish to give greater proof of their love, and to distinguish them-selves in whatever concerns theservice of:~the eternal King" (§97), will incarnate the proof of their love. The specification is the goal of the retreat and requires the prayer and discernment of the retreatant. Second, the change in the "world" of the retreatant, which the First Week begins and the Second Week develops, is precisely the retreatant's world of values and judgments, of desires and priorities, of hopes and dreams. The parables of reversal chal-lenge this world of the retreatant, who, through the reciprocal process of praying the parables and "reflecting on myself," begins to investigate and ask in what kind or state of life God wishes to make use of me (§135). The retreatant enters into "the mind of Christ" (Ph 2:5) and prays to make his mind her own. The parables, which communi-cate the experience of Jesus and not conclusions or admonitions, assist the retreatant to enter into her own experience of the Kingdom and to draw from that experience her own way of life. To accept the parables and the experience they offer is to take on September-October 1998 Begley ¯ The Parables of Jesus and the Ignatian Exercises a new personal perspective, a new way of interpreting and valu-ing, of deciding and acting. In a word, the retreatant develops a different and more refined set of principles, insights, and critical judgments which can be termed a personal hermeneutic. It is to grow in faith. It is worthwhile to note that the theme of reversal is an essen-tial theme of the teaching of Jesus and of the parables. The beloved Good Samaritan parable (Lk 10:25-37) has tradition-ally been heard as an example of neighborliness. In the wake of Jeremias's study, commentators today suggest that the parable has been reconstructed in the course of transmission. The con-text (Jesus' conversation with a lawyer) and his concluding com-mand ("Go and do likewise," §37) have been provided by the early church and have to be removed from consideration if we are to .come closer to the parable as Jesus spoke it. At a distance both geographical and temporal from the world of Samaritans, priests, and Levites, the story lacked the immediacy that it had for the first listeners of Jesus, and this parable of reversal has been changed by the second-generation of Christians into an example story. Once the parable is allowed to stand on its own, it is no longer simply a story of the neighborliness that fulfills the law, but becomes a parable of reversaL Crc;ssan has brilliantly noted that, if the parable is primar-ily to provide an illustration of neighbor love or an indictment of heartless religious leaders, then help offered by a Jewish layperson would have made the proper point. The shock is that it is the Samaritan who stops. At the remove of centuries, it is easy for us to overlook the hatred that existed between Jews and Samaritans. During the period of the Exile, the Samaritans had intermarried with non-Jews, had opposed the restoration of the Jewish temple, and in the 2nd century B.C. had actually helped the Syrians in their wars against the Jews. The Jewish high priest had burned the Samaritan temple on Mount Gerizim, and the Samaritans had scattered the bones of a corpse in. the Jerusalem temple, thereby defiling it and making it impossible to celebrate Passover. The Samaritans did not accept the whole of the canon-ical Jewish Scriptures. They refused hospitality to Jesus and his disciples because they were on their way to Jerusalem (Lk 9:52- 53). The Jews believed they had insulted Jesus by calling him a Samaritan (Jn 4:7-10), and Jesus himself warned his disciples to avoid the Samaritan territory (Mt 10:5). Review for Religious The shock of the parable, calling for a reversal of attitudes on the part of its hearers, is that the one who helps the Jewish victim and fulfills the law is the enemy and religious apostate. The parable reverses our understanding of who God is and whom God approves. It destroys a narrow, legalistic under-standing of the law and reveals the hatred and divisions which had become institutionalized. The world of the lawyer and his fellow listeners is turned upside down. They are to speak the unspeakable; they are to join the apparent contradictories "good" and "Samaritan." Another parable of reversal that can be useful during the Second Week is that of the Prodigal Son. It is lengthy (Luke 15:11-32) and so well .known that we need not retell it here. In Crossan's interpretation the reversal is located in the presence of the prodigal at the banquet while his dutiful older brother is out-side pouting (Crossan, p. 75). Merely to state the reversal in this way is to grip the imagination of the retreatant. It calls for a rever-sal of mind and heart that must be prayed over until it is interi-orized and can then move the retreatant toward her election/decision with gratitude and enthusiasm. Another approach to the Prodigal Son (Donahue, pp. 151- 157) may be even more helpful to the retreatant. Here the rever-sal is in our understanding, of what constitutes a relationship to God. Both sons define sonship in terms of servile obligation: "Treat me as one of your hired servants," says the younger son; "I have slaved for you," says his older brother. Each in his own way destroys the family. "As the younger son felt that the way~ to restore the severed relationship was to become a servant, the older brother maintained it by acting as a servant. Between the dutiful son and the prodigal is a bond much deeper than is visible on the surface . A relationship . . . worked out in terms of servility leads to destruction. The relationship as redefined by the father leads to joy" (Donahue, p. 157). Some women may find it difficult to pray with the images of "father" and "sons." Sandra Schneiders has captured the power of the parable from a feminist perspective: "Jesus' parable about the father actually constitutes a radical challenge to patriarchy. The divine father who has been understood as the ultimate justification of human patriarchy is revealed as the one who refuses to own us, demand our submission, or punish our rebellion. Rather, God is the one who respects our freedom, mourns our alienation, waits Septentber-October 1998 Begley * The Parables of yesus and the Ignatian Exercises patiently for our return, and accepts our love as pure gift" (cited by Donahue, pp. 161-162). The parable conveys the essential mindset for understanding discipleship and for making the decision that leads to more faith-ful discipleship. Crossan has expressed it perfectly in his discus-sion of the primary issue between Jesus and the Pharisees: "Obedience does not lead to God, God leads one to obedience" (Crossan, p. 80). The Two Standards! Ignatius focuses the retreatant's attention upon the activity of the poor and humble Christ, and so the prayerful consideration of the action parables may be somewhat less necessary than those of advent and reversal. The action parables, though, do portray cru-cial or critical situations that demand prompt and energetic deci-sion, firm and resolute action, that are very much in line with retreat purposes. They summon us to commit ourselves in response to the advent of the kingdom regardless of the reversal they demand, and so they, can prove helpful in the later days of the Second Week. They reflect the situation of the retreatant as she moves towards free self-disposition in response to her experience of the advent of the kingdom. Parables of action portray three different responses to the urgency of action (Crossan, pp. 84-85). As examples of one response (see the parable of the friend at mid-night [Lk 11:58] or the unjust judge [Lk 18:2-5]), we meet persons who accept the inevitability of what must be done and take action. In other parables (for example, the rich fool in Lk 13:16-20), the person fails to recognize the urgency of the situation and so fails to act. A third set of action parables (for example, the bridesmaids, Mt 25:1-13) describes those who respond adequately and those who do not. These parables of Jesus can effectively move the retreatant to overcome her natural hesitancy to choose what is beyond the strength of her own resources: to choose, with faith in the advent of the kingdom within her, what "would be more for his praise and glory" (§180). The explanation of the relationship between the parables of Jesus and the Ignatian Exercises has been long. A director may well question the advisability of proposing such an explanation when Ignatius expects the director to "adhere to the points, and add only.a short or summary explanation., for it is not much knowledge that fills and satisfies the soul, but the intimate under-standing and relish of the truth" (§2). Despite the length of this article's explanation, experience has shown that it is possible to l~eview for Religio~a give retreatants a "summary explanation." Retreatants easily grasp the primary idea of the different parables, are comfortable with the understanding proposed, and experience an unexpected delight in praying the parables of Jesus. A Selection of Parables Advent parables: The leaven, Mt 13:20-21; the sower, Mk 4:3- 8; the mustard seed, Mt 4:30-32; the lost sheep, Mt 18:12-13; the lost coin, Lk 15:8-9. Reversal parables: The Good Samaritan, Lk 10:30-37; The Prodigal Son, Lk 15:11-32; the rich man and Lazarus, Lk 16:19- 31; the Pharisee and the tax collector, Lk 18:9-14; the wedding guest, Lk 14:1-24; the great supper, Mt 22:1-14; the sheep and the goats, Mt 25:31-46. Action parables: the wicked husbandmen, Mk 12:1-,12); the doorkeeper, Mk 13:33-37; the talents, Mt 25:14-3 O; the unmerciful servant, Mt 18:23-38; the unjust steward, Lk 16:1-7; the workers in the vineyard, Mt 20:1-16. Bibliography Boucher, Madeleine I. The Parables. Wilmington: Michael Glazier, 1981. Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, 1997. Crossan, John Dominic. In Parables. New York: Harper and Row, 1970. Donahue, John R. The Gospel in Parable. Philadelphia: Fortress Press, 1988. Fleming, David L. The Spiritual Exercises of St. Ignatius: A Literal Translation and a Contemporary Reading. St. Louis: Institute of Jesuit Sources, 1978. Henog, William R. Parables as Subversive Speech. Louisville: Westminster/John Knox Press, 1994. Jeremias, Joachim. Rediscovering the Parables. New York: Charles Scribner's Sons, 1989. Puhl, Louis J. (trans.). The Spiritual Exercises of St. Ignatius. Chicago: Loyola University Press, 1951. Senior, Donald. Jesus: A Gospel Portrait, 2nd ed. Mahwah: Paulist Press, 1991. September-October 1998 ANITA J. BALY St. Ignatius and My Piano One of the best things I got out of making the thirty-day Spiritual Exercises was learning I could play the piano. That is not all that I experienced in the long retreat, by any means. And Idid not know I was taking away that particular fruit when the retreat ended. At a distance of two years, however, I sense that that.gift of musical empowerment is closely linked with my spiritual journey. What would St. Ignatius think of my response to his Exercises? Would palm slap forehead in pained frustration at my lack of com-prehension? Would he laugh--or cry? Would he sharply insist that I had trivialized the meaning of his work--and knew it? Would he smile ever so slightly and nod approval? I would not presume to read back into the saint's mind. I am even clueless as to how oth-ers who have completed the Exercises would react. In the silent and solitary conduct of the Exercises, it is impos-sible to know for sure what other retreatants derive. One can make some guesses based on body language and apparent changes, but there is no way to check out assumptions orhlly. At the con-clusion of my retreat, half a dozen of us retreatants sat and tried to share with one another what had occurred for us. What impressed me that evening was how different the perceived fruits seemed to be for each participant! It was also pleasing to see how diverse outcomes seemed to comport with the Exercises. Anita J. Baly JD, MDiv, PhD, is interim pastor of the Lutheran Church of Our Saviour and an adjunct faculty member in theology at Union Theological Seminary in Virginia and the Presbyterian School of Christian Education. Her address is 3001 Libby Terrace; Richmond, Virginia 23223. Review for Religious The Spiritual Exercises are not a map that points in only one direction via a single route. The end desired is surely the same for all Christians: that we grow continually in faithfulness to the Lord's person and work, approaching more and more the fullness of the fruits of the Spirit; that we grow in the capacity to attain, relish, and express the love of God. Or, as St. Paul says so suc-cinctly: the end (telos) the Christian seeks is "eternal life in Christ Jesus our Lord" (Rm 6:22-23).~ The means to achieving that end, however, clearly differ according to God-given differences in per-sonalities, capacities, and experiences. No means are excluded automatically since "all things work together for good for those who love God, who are called according to his purpose" (Rm 8:28). The Exercises affirm, support, and foster individual wrestling with God's individual graces, to attain the end that is at once universal and also particular. The Exercises, that is, attune to the fact that the Spirit blows how, as, and where it wills. Each exercitant's task is to meet that universal Spirit in the exact par-ticularity of who he or she really is. Were this not to occur, the positive effects of the Exercises in fostering "the salvation of souls and their spiritual profit" would likely be severely limited.2 Theologically this makes sense: incarnation is God's presence and manifestation only in what is really there. God does not meet us inthe past, in the future, or in the way we wish things were. Incarnation means that God meets us precisely here, immediately now. It is, I believe, out of respect for God's ways of working dif-ferendy with different individuals that St. Ignatius urges the direc-tor to be brief in explaining the meditations and contemplations (§2). The saint seems to find it acceptable that exercitants work out much of the matter of the Exercises alone, with God's help. In this way, inevitably, exercitants will surely miss some details and fine points. Ignatius's sense of the compensation for this loss is clear. He says: "It is not in knowing much, but realizing and rel-ishing things interiorly, that contents and satisfies the soul" (§2). My own journey with the Exercises involved the discovery that I could play the piano. As I see it, that was not just a nice My own journey with the Exercises involved the discovery that I could play the piano. September- October 1998 Baly ¯ St. Ignatius and My Piano thing--though it is wonderful! Studying piano has actually become a major support of my continuing spiritual journey. It was a dis-covery I in no way sought, envisioned, or wanted. It came about in response to the circumstances of my long retreat. I made the Exercises at one of the large houses that groups retreatants together with multiple outside directors for one or a few events each year) Our group of retreatants and directors numbered close to seventy people, with an overall director who is a musician. He wanted music provided for the daily liturgies and asked for vol-unteer music leaders. Although there were one or two profes-sional- quality musicians among the group, they, understandably, wanted to retreat from musical production. That left canvassing the rest of us for volunteers, and five or six of us agreed to "do something" according to our capacities. In my case that was to mean simply leading hymns and responses and functioning as a cantor. I could sing and read music, but I played no instruments. As the retreat went on, the strain of producing coordinated music in an atmosphere of total silence showed on some of the original musical volunteers, who quit. That left fewer of us respon-sible for more liturgies. So I was providing music leadership to liturgies every few days with nothing but voice--and boring myself. Besides that, the various celebrants wanted different set-tihgs of liturgical responses. In order to be able to lead those, I had to try to hear them. In the silence, no one could sing them to me beforehand. There was, however, a brief daily period when all retreatants had access to the lone piano. I managed to find the notes to plunk out the melody lines of responses. I knew where the notes were on the keyboard from years of finding singing melodies with a one-finger, hunt-and-peck .method. It was, however, a sort of desperation for variety and for beauty that prompted me to take the next step. I finally made a few attempts to play a melody line under a hymn or two and once even attempted to play something as postcommunion meditation music. Those attempts resulted in poor music that did not enhance the services, in my opinion, and embarrassed me. I suppose I would have quit trying and that would have been the end of it, were it not for the movements of a few people there. One of the directors saw my embarrassment at the poverty of my tries at accompaniment. He managed to honor that pain by helping me try again in a safer way. And, when the retreat ended and we could speak, I learned that a few of the retreatants actually assumed I was Review for Religious a professional music minister! I suppose it was that small amount of affirmation and the serendipitous discovery of pleasure in a new "skill" that prompted me to continue. Once home, I had access to a piano--through the grace of two other friends. For a year I tinkered with that piano on my own, trying to teach myself, sensing in some vague way that for me the piano was a way of continuing to connect with the graces of the retreat. A year after the retreat, I began taking formal lessons. Those have now con-tinued for over a year. The piano is one among those created things that Ignatius would urge using or discarding according to its effect--for the individual pianist--in fostering or detracting from the praise, rev-erence, and service of God (§23). Music can be perverted in var-ious ways. Of itself, though, it does seem to enjoy divine approbation. The Bible in many places, especially in the Psalms, enjoins us to sing to the Lord, to make a joyful noise, to praise our God with timbrel and trumpet, voice, dance--and strings.4 Why would music be so privileged? Maybe God just likes music. That is, the use of music for religious expressions may be linked to something in God's being. Maybe music is special because it is always a common expression, a community endeavor. Even solitary composers or musicians do not invent their instru-ments. Neither do they create the musical notes and their fun-damental relationships--though composers group in "new" ways and patterns the notes and chords they have .been given. The musical givens are built right into~the world. One who discovers them is in dialogue with God the Creator. Because I only play the piano, and do not compose music for it, I dialogue with the Creator about music at one remove. My communion with the composer provides a way for me to make my musical connection with the Directing Source. When I attend faithfully to playing that music as it is written down, I know something too of God's conducting. That faithful attempt to connect with the composer's aural "vision" helps me understand and even "hear" that my studying and playing piano is connected also with my spiritual journey. For me, both praying and piano playing seem more satisfying and closer to hitting the mark when I approach them with a certain kind of discipline. Ignatius illuminates the fact that successful meditation involves the integration of memory, reason, will, and feelings (§50). And the good progress of the Exercises seems to verify that pro- September-October 1998 Baly ¯ St. Ignatius and My Piano found insight. To me, it proves the saint was truly a spiritual genius, As one who .once scored a hundred percent on the feeling compo-nent of the Myers-Briggs Preference Test, my psyche is perpetually on the edge of drowning in emotion. Besides that, my imagination is so strong that I could almost live in it. Now, imagination and feeling are essential for getting through the Exercises. It is difficult to see how an Application of the Senses meditation, for example, could progress without them (§123). The same is true for music. Without feeling, it is lifeless and powerless. Imaginative hearing certainly helps in the process of learning music. Feeling and imagination are good things in moderation. As an extreme "feeler" and "imaginer," however, I cleave to the Ignatian system because of the constant pressure it exerts on me to think and to perceive what is actually there in the world. Overly enthu-siastic thinkers and sensers probably value the Ignatian system for the opposite reason: the pressure it exerts on them to feel and to imagine. One of the supreme marvels of Ignatius's method is the way it teaches, inculcates, presumes, and honors balance. Such balance and integration are often difficult, to keep up in daily life. They are particularly hard to sustain at times of stress when the temptation is to fall back into the ways of reacting that are most automatic and comfortable for us. Our customary responses may be too lopsided to be effective--or holy. It is aware-ness followed by practice, building habits of mind and heart, that can help us to redirect our responses away from the habitual and into more prudent directions. The practice of Ignatian prayer helps with this. In a very similar way, the study of piano also teaches me to strive for balanced, integrated responses. Playing piano, like praying in the lgnatian.mode, requires using memory to aid the intellect, engaging the will in the endeavor, and aligning feelings with the will. My teacher, thus, emphasizes for me the importance of learning chord relationships and learning and remembering proper fingering. In this way my memory assists my reasoning about how to play a new piece of music. And only when my will controls my~ feelings can I keep my enthusiasm from ruining the dynamics and phrasing of com-positions. For me it is truly useful discipline to have to count continuously, thereby exercising a form of reason. My teacher also patiently reminds me that I must play the piece as it is writ-ten-- not as I may prefer or wish it to be, nor as I would find it easier to play. Those reminders are echoes of incarnation! When Review for Religious I lose the balance and proper relationship of memory, reason, will, and feelings, the pieces do not sound right. They cease to please the ear. In a profound sense they are no longer "good." In turn, that reminds me that, when I lose the balance in my spiri-tual life, it too is swerving from the best direction. One particular place where Ignatius urges balance and indif-ference is in making an election (§179). The single criterion of election is that a given alternative seems to lead more to the glory and praise of God and to the salvation of one's soul. The ideal choice, thus, is very pure and very disciplined. In a similar way, the best choice in playing music will be to put aside any personal inclinations or biases or even technical insufficiencies. The goal is to play the piece as near as possible to the composer's intention. The search for that intention can be like discerning the will of God. Sometimes neither the one nor the other is apparent on the surface. It is in both cases openness, dialogue, respect, fidelity, and persistence that create the atmosphere in which disclosure becomes more likely. Within all the balance and indifference in prayerful elections, however, it does seem that reason takes primacy (§ 182). Ignatius seems almost to anticipate the Kantian ethical principle about acting in ways that would please you if they became universal law. The saint counsels us to imagine advising an unknown person whose sanctification we desire, within the context of our own sense of what best conduces to God's glory. Having determined that advice, we are ourselves to follow it (§185). So too in music, where it is hard to imagine advising anyone to play a work other than as it is written. Once reason has helped us to know the goal for living well or for playing music well, the honorable course is to set about engaging the other parts of the personality to col-laborate in moving to this end, and in practicing and honing needed skills for doing so. Relaxation and trust enhance both instrumental playing and prayer. At a recent lesson, my piano teacher watched and heard me struggle through a work white-knuckled, tight-shouldered, gri-macing, and gritting my teeth. She then inquired, sweedy, whether I found it easier to play tense or relaxed. That reminded me of the priest at my last directed retreat who kept urging me to pray in Imaginative hearing certainly helps in the process of learning music. Septentber-October 1998 Baly ¯ St. Ignatius and My Piano peace and serenity--until I finally did. Tension and trying to retain control do not facilitate progress in either prayer or piano. Humility certainly helps in both spheres. Ignatius specifically counsels cultivating the attitude of humility at those times we contemplate our sins. He says that we are then to "lessen" our-selves via various imaginative comparisons (§58). The whole envi-ronment of the Exercises, moreover, induces humility. Much in the system cooperates to encourage the exercitant to esteem God's control and another's direction over what comes from the self alone. For me the Exercises went best at those times when I was most teachable and directable. The same is true of piano study: I play better by attuning to what is there musically and to the teacher. Playing the piano and praying are complementary processes that call on remarkably similar skills. As I hone technique in one area, I also seem to position myself for advancement in the other activity. A kind of cross-leavening seems to occur. As I attend con-sciously to what happens, it seems as though piano learnings tend to foster px:ayer learnings, not vice versa. I think that is because progress in piano happens in an external realm where any who wish may hear, measure, compare, iudge, criticize, and so forth. The no-less-real results of prayer exist in' an internal sphere fully accessible neither to others nor even to myself. Whatever helps someone to understand more of what occurs in personal prayer and to be able to communicate that has to be a boon to progress in prayer. Piano does those things for me. Piano also intimates to me and gives me the hope that King Hezekiah expressed: "The Lord will save me, and we will sing to my stringed instruments all the days of our lives, at the house of the Lord" (Is 38:20). Notes 1 Scriptural citations are from the New Revised Standard Version of the Bible. 2 The quoted words are from the Papal Approbation of St. Ignatius' Spiritual Exercises in 1548, as given in David L. Fleming SJ, The Spiritual Exercises of St. Ignatius: A Literal Translation and a Contemporary Reading (St. Louis: Institute of Jesuit Sources, 1978), p. xxiii. Other citations (§) are standard paragraph numberings used in this and other modern trans-lations of the Exercises. 3 Jesuit Retreat House, Los Altos, California. 4 Psalms 33, 68, 81, 92,144, 149, and 150 all direct the use of musi-cal instruments in praising God. Review for Religious JOSEPH A. TETLOW The Experience of God in Consecrated Life during the 20th Century In this article I try to describe the experience of God, not to prescribe for it. I begin, first, with the meanings of the terms spirituality and religion and the content of the term experi-ence. Second, I characterize modern times just before Vatican Council II under three headings: aggressive realism, methodi-cal universalism, and rugged individualism. I do this because modernity has marked consecrated life deeply and in some mea-sure still marks it, and because, when conservatives talk about the past, this is the past they mean. Third, about the council, I note only that the reform of church structures and the renewal of consecrated life brought out deep problems with authority and with our concept of the self. Finally, coming to today, I urge that we can appreciate consecrated life well in terms of the postmodern understanding of experience as constructed, derivative, intentional, and dialogic. I hope these somewhat scattered theoretical points will deepen our reflection on what the experience of God has been in consecrated life during the cen-tury that is now ending. Spirituality. For us spirituality means the experience of God in Christ. For others it means other things. The Communist government of China, for instance, has begun Joseph A. Tetlow SJ makes available here a talk that he pre-sented in Rome at a workshop attended by members of the union of major superiors of men religious; it retains something of that provenance. No newcomer to these pages, he is director of the Secretariat for Ignatian Spirituality; C.P. 6139; 00195 Roma Prati; Italy. consecrated life September-October 1998 Tetlow ¯ The Experience o[ God in Consecrated Life promoting what it calls a "spiritual civilization." Alcoholics Anonymous acknowledges only a "Higher Power" but has a spir-ituality. So has the New Age pseudo-philosophy. In this article the word spirituality is used in none of those vague senses. Here it means the experience of God in Christ, always incarnated in a tradition of prayer and interior discipline.~ A spiritual life, consequently,is the ongoing, cherished, fos-tered experience of God in Christ in one of the great consecrated-life traditions.2 Shifting "from the former stress on the rational to the experiential," serious theologians now recount "the in-break-ing God of personal experience.''3 Karl Rahner, certainly a spec-ulative theologian, was deeply stirred by Ignatius's conviction "that he had in fact experienced God directly and that others may do so as well.''4 Rahner wrote many prayers like this one.- "Thanks to your mercy, O infinite God, I know somethingabout you not only through concepts and words, but through experience . Yes, really you yourself, not just a concept of you, not just the name which we ourselves have given you.''5 John of the Cross experienced God, not an idea or a poem, and so did Don Bosco, St. Benedict, the author of the Cloud. Each experienced God in the specific way God chose~ All those who follow each of them adopt the perspectives, perceptions, and values of their masters, desiring and determined to know God as their tradition knows God. This is what we mean by spirituality. It differs from religion. Religion. Religion is the experience of creed, code, cultus, and culture and, in and through these creatures, the experience of God. Hinduism; Buddhism, Islam, even animism yield the expe-rience of God in the experience of creed, code, cultus, and cul-ture. 6 Islam, for instance, holds faith in Allah and in the prophet Mohammed, follows a moralistic code, practices cultus six times a day and a month each year, and has spread into a vast poly-morphous culture. Each Muslim experiences these creatures directly and, in them, God. The "ordinary Christian" who spent three hours worshiping in St. Peter's Square on Palm Sunday felt the presence of God in the liturgy. True, many ordinary Christians may have momentary "mystical experiences"; Andrew Greeley reported in one survey that perhaps eight in ten American Catholics have had such experiences, and we have no reason to think Americans more mystical than any other people. But those "mystical experiences" come as a surprise, for religious people Review for Religious experience God indirectly, through the created creed, code, cul-tus, and culture in their everyday lives. Religious leaders need to note two points connected with this: first, about the apostolate. The people we serve, the "millions in the middle," in Cardinal Joseph Bernardin's phrase, experience God in and through their religion. When the powerful or the super-spiritual despise these people's religion, the people suffer; for their special experience of God seems despised and degraded. Perhaps the church harmed them inadver-tently when it swiftly and almost wordlessly dismantled the liturgi-cal use of Latin and quotidian laws about fasting and communion on the tongue, Yet for centuries the church had called the full, whole-hearted living of religion, just reli-gion, "spirituality." Only a few centuries ago did theologians begin using the word spirituality for the life lived by an active, dedicated, religious elite, and only in the last two centuries did theologians begin separating the experience we call spirituality from the experience we call religion. We who find ourselves in this "elite" run the risk of so raising up spirituality as to depreciate religion. This is wrongheaded. The second thing superiors might note here concerns our own congregational lives. Are there not men in every congrega-tion who live the charism in wholehearted ways and yet cannot say they know God? We all know men who have pictures of the Holy Father, of saints and holy places, all over their rooms and offices. Perhaps they are living religion--creed, code, cultus, and cul-ture- as religion is embodied in a congregation's way of life, with all its pious practices. (Somebne told about a man who was watch-ing television and reading his breviary during the commercial breaks. He explained that Jesus had instructed us to "watch and pray.") Above all, perhaps we should consider whether the strongly conservative among us may live their interior lives in this way of religion. How do they experience God? Experience. Our topic is experience. As everyone does today, I have been talking about experience as though we all mean the same thing. But we do not. Some say experience includes just what Only in the last two centuries did theologians begin separating the experience we call spirituality from the experience we call religion. September-October 1998 Tetlow ¯ The Experience of God in Consecrated Life happens; some, that experience includes only what I am conscious of happening; some tinsist that human experience always includes language. Every one of. us, also, varies what he includes in the term. What does our topic mean, "The experience of God in con-secrated life"? Obviously, we cannot work out a perfect descrip-tion of experience here and now. Also obviously, we are probably not going to talk about it the way "scientific" philosophers talk about it. We are going to talk about experience, most likely, as Vita consecrata does.7 Perhaps, though, we need to notice, on a slightly theoretica,1 plane, that today people regularly talk about experience by using seven categories. A sort of common philosophy holds that each and every experience unfolds in seven dialogically inter-related elements: context, perspective, perception, value, desire, decision, and habit. We tend to think that any and every experi-ence is adequately described when each of these elements is accounted fo~, both in itself and in its relationship with each of the other elements. So, biographers get the concrete details of their subjects' time and place and recount how their context shaped their perspectives, how their values shaped their perceptions, and so on. Scripture scholars try to recapture the context of Jesus' life and the perspectives, perceptions, and values with which his context would have imbued him. When we look at a man's expe-rience to see whether he has the capacity to govern, we weigh his decisions and hal6its, how he perceives, what he values. Things like these constitute our view of his experience. So, at least for now, let that stand for what experience is. The description is hardly .satisfactory, so why did I raise the question? For two reasons. Fil:st, we whose main task is listening to .others must keep in mind that there is no such thing as a naive appeal to experience. The man who says, "Well, my experience tells me such-and-such" has not ended discussion, but just begun it. As philosophical theologiaJ~ John Smith argues, every appeal "carries with it a theory of experience, some principle indicating what expe-rience is and how much it is supposed to contain.''8 Conflicts between superiors and consecrated men, between individuals and their communities, commonly grow from different appreciations of experience. The second reason we need to be aware of the con-tent of experience is that the teaching church is changing its approach to experience, but is no more consistent than any of us in what content it puts into the word. Review for Religious Now let me turn to the three topics I mean to open: the pre-conciliar and modern, the council, and the postconciliar or post-modern. Preconciliar and Modern Times I begin with a story. In 1947 a young man of sixteen boarded a train on his way to a novitiate. Answering the questions of the novice-master, his back straight and shoulders squared, he explained his call. He felt drawn to a military life (his father had sent him to a military school). But he thumped the oak arm of his chair--absolutely, God wanted him to be a religious and a priest. Fifty years later, he remains both. The year 1947 came in the evening of modern times. What is modernity? How had it affected our experience of God in Christ? Intellectual historians generally concur on certain qualifies. Albert Borgmann, for instance, identifies as marks of modernity an aggressive realism (we experiment to know and we intend to con-trol life and nature with our knowledge); methodical universalism (any empirically established truth is true in every realm and in any culture); and rugged individualism (the person comes to be over against the community). Aggressive Realism. In the 1950s we perceived the modern uni-verse, unlike the medieval Christian cosmos, as impersonal and governed by regular laws that had to be understood mathemati-cally. We felt free to tear out forests, dig up mountains, and blow a hole in the earth's atmosphere. As we grew absorbed in this aggressive realism, in Richard Tarnas's words, "God was now dis-tantly removed from the physical universe, as creator and archi-tect, and was now less a God of love, miracle, redemption, or historical intervention than a supreme intelligence and first cause.''9 1 have the clearest recollection from the early 1950s of being instructed by a spiritual book written by a Frenchman and translated by a North American to turn at the end of a period of prayer and with whole heart and great fervor pray to "my First Cause." 10 This kind of realism seriously trammeled our experience of God, in part because that realism was magnified by a centuries-long failure in the church to develop anything like an adequate theology of creation,~ as John Courtney Murray argued in his book, The Problem of God. In modern times we spoke about God's Septonber-October 1998 Tetlow ¯ The Experience of God in Consecrated Life providence or God's will, both exercised, in some measure, in dis-tans. But we had lost the strong sense of God continually, con-stantly creating us and personally calling us.~2 Most religious are still surprised and delighted to hear that we are in an intimate relationship with God the ongoing Creator. In truth, our God had some of the aspects of the rationalists' Great Watchmaker who created the earth and spun it off to do its own work. Notice that the experience of God in consecrated life in the West has been countercultural and is an important gift to the Western church, as Vita consecrata points OUt.13 It also has to be the source of a renewed theology of creation for the church (one thinks of Teilhard de Chardin). Rugged Individualism. Just a century ago the West gave scien-tific sanction to individualism in social Darwinism's "survival of the fittest." So the powerful grabbed oil, railroad lands, monopolies in finance, and so on; the less than powerful were taught to blame themselves. Between Vatican Councils I and II, between the first automobile and the first manned space vehicle, the socioeconomic program of the West, in Roberto Mangabeira Unger's words, was "to turn all society into a world of patrons and clients.''~4 Furthermore, this was certainly the methodical program of the Communist elites (only six percent of China's population) and arguably the established program of the rest of the world. Princes and rich landowners lavished patronage; their clients begged help. Colonial powers favored a native elite (that now rules seventy-five new nations); the natives depended on them. Bosses ruled "their" workers; bishops had "their" priests; religious superiors had "their" subjects. All these were "clients," including the reli-gious, who leaned on (the Indo-European root of "client" is klei, to incline to or lean on). their superiors. This patron/client relationship flourished in the church, which Catholics were taught to conceive of as a "perfect" society, that.is, a visible society fully equipped for its purposes with autonomous rights and resources, with powers of jurisdiction, legislation, and administration, and, in words of Pius XlI in Mystici Corporis, a society lifted "above the whole natural order [by] the Spirit of the Redeemer, who., penetrates every part of the church's being and is active within it.''~s We religious exhorted one another to dependence on our superiors. I do not speak critically here. We must empathize with this earlier perspective on authority. Authority was felt to be, in itself, profoundly benevolent to the Review for Religious subject, creative, and ultimately successful in making people what God wished them to be, Modern people simply did what they were told by superiors, and if some of them acted immorally-- remember Eichmann--many others flourished under good lead-ership. And tens of thousands of consecrated men lived holy and productive lives by doing what they were told. It was in this con-text that a young man (just like the one who took that train in 1947), when told .by his master of novices to tie his hands to his bedstead to avoid nocturnal pollution, at first obeyed confidently. I say "at first," for there was a shadow side to this embrace of authority. As Donald Gelpi has written, "submission of one's own will to a superior [was] subtly trans-formed from a means into an end in itself." 16 The religious subjects had an. easy way to personal holiness, and, superiors could ask them to be instruments of our congregations, instruments, we confidently believed, in God's hands. Very commonly it is this instrumentalism that conservatives yearn to recapture. One man said as much to me as he was planning a par-ticularly egregious action against some liberal Christians: "I just want to be a hammer in God's hands." What did he think he is? Who had responsibility for his harmful activities? Authority, and its instruments, were experienced as univer-sally valid until the very late stages of modernism. This century's experiences--the Holocaust, the Soviet Union's Gulag, Idi Amin, My Lai, terrorism, governmental lying, the totalitarian habit of "disappearing" people---have changed our appreciation of author-ity. In earlier modernity it was perceived as benevolent; at moder-nity's end, it has come to be perceived as malevolent or at best deeply ambiguous. Even consecrated men may nowadays won-der, at a letter from superiors, What do they want now? At the end of modernity, as Hannah Arendt argued, we have to study what authority once was to come to any realistic appreciation of it. This situation is, in part, the fruit of rugged individualism. Methodical Universalism. If the secular world gladly embraced empiricism as a universal method, the church embraced scholas- We had lost the strong sense of God continually, constantly creating us and persona, lly calling us. Septentber-October 1998 Tetlow ¯ The Experience of God in Consecrated Life ticism as gladly. Before Vatican II, the teaching church was insist-ing on a unique philosopbia perennis, a single intellectual approach to meaning in human life. This insistence expressed a methodical universalism; it belonged more to modernity than to revelation. Scientists rigidly adhered to what they considered induction; Catholics rigidly adhered to deduction. One reviewer in 1949 called a masterwork by Garrigou-Lagrange "an outstanding exam-ple of the ability of a master scientist to draw a whole system of practical conclusions from a single principle.''17 The book was The Three Ages of the Interior Life, and the reviewer resonated with the book's methodical universalism.18 Integral to that methodical universalism was the firm con-viction that nature had an intrinsic order, put there by God and functioning flawlessly. Unaided reason could perceive this order with certitude (one of my philosophy professors liked to cite the Letter to the Romans). This modern trust in reason unrelated to God'.s "ongoing revelation transmuted the church's philosophical commitment to a "natural law." The trust in reason and law affected consecrated life, too: "Keep the rule, and the rule will keep you." As the 20th century progressed, we learned that nature ordered itself by evolution--having been so created by God at the time of the Big Bang. Catholics were quicker than most to accept that scientific theory as fact. Then we learned also that each person evolves, comes to be, grows, from some interior prin-ciple. The combination, grew to an insistence on "authenticity." Hence, as one author summarized the development, "in contrast with the medieval Christian worldview, modern man's indepen-dence- intellectual, psychological, spiritual--was radically affirmed, with increasing depreciation of any religious belief or institutional structure that would inhibit man's natural right and potential for existential autonomy and individual self-expres-sion." 19 He has caught most of the shibboleths of the 1960s, the pseudo-ideas, the decaying core convictions of modernity: inde-pendence, radical, institutional, structures, natural right, auton-omy, self-expression. These are the "plastic words" that many of us used when pushing far in the conciliar reforms.2° Vatican II and the Return to Roots Here is another story. Around 1967 a man from a religious com-munity made a workshop-retreat. He had been busy running a college Review for Religious and raising funds; he had never made a directed retreat or listened to one of the well'known spiritual gums. About a month a#er his expe-rience, he told another man in his community that the retreat had been powerful. He had never known, really known, that God accepts him, that God loves him as he is. He wept as he recounted the experience. In complex and varying ways, modernity had shaped the con-secrated life before Vatican II. Now we were called by the great decree Petfectae caritatis to return to our roots, to leave nature alone for a w, hile and go back to history. We needed to re-create our communities, an immensely conse-quential effort, which meant recovering ¯ our history. Some of us found that our communities were hardly living our full histories. I was astonished, for instance, to find out that St. Ignatius Loyola did not found the Society of Jesus all alone, but led a committee of friends in the Lord. to found the Company. (I have never been sure what that committee tells us about Jesuits.) One of the great consequences was a deep shift in leadership style from hierar-chical power to discerning authority, a genuinely splendid achieve-ment. Superiors decided that they were called, in Ann Ida Gannon's bold phrase, "for the service of [their] fellow religious.''~ They learned to be servant-leaders, adopting a leadership style that rejects power and governs by authority. So we began to reha-bilitate authority, and to reconnect the modern individualist to the community. Authority, which humankind always needs, is the ability so to arrange a lifeworld that those served by authority desire in great freedom to follow its decisions. Fully exercised, leadership by authority elicits and empowers the authority of every individual. For in its roots--note the Latin nounauct0r (originator, doer, author) and verb augere (increase)~authority names a human per-son's self-actualization and growth, which cannot happen to a person except in connection with a community. We need to pur-sue a difficult notion here: the concept of the self. Under the weight of modern individualism, we came to think of the self as isolated, estranged--all those anguishes of existentialism. We came to appreciate the self as having no extension, independent Fully exercised, leadership by authority elicits and empowers the authority of every individual. Septentber-October 1998 Tetlow ¯ The Experience of God in Consecrated Life not only of our bodies but even of our experiences. We have all heard people say that they can "use their experience," as though it were a computer program. We have heard that a woman "has a right over her own body" as though it were something like a suit-case. Charles Taylor summarized all this as "the punctiliar self.''22 The self has become like a little point floating through our life-world, our own life history, our experiences, convictions, body parts. For our topic, the important thing to notice is that, when the conciliar renewal arrived, we were all thinking of the self detached from our own experience and over against the commu-nity. When one of us said "I personally think." he really meant "I individually think"--that is, over against the rest of society. For person had come to mean individual and had been cut off from society. Only during postmodernity, with its search for commu-nity, did we recover the truth that no human person can exist apart from the human community. We are not angels. We might note one final rather abstruse but intensely conse-quential point. The modern concept of self, split off in Catholic life from any adequate theology of ongoing creation, let us conceive of our autonomy as almost divine. That concept entailed both the "denial of death" that philosophers have noted in some cultures and also an attempt at repudiating creaturehood. Thus, many could retract their permanent commitments and their priestly vows: "It was not my true self." At the beginning of this century, theolo-gians wrote of a triad: God, man, and creatures. Listen to the incompleteness of the modernist expression in Canon Four of the Roman Missal: "You have created man and set him over all crea-tures." Not "over all other creatures"; just "over all creatures." After the council we in consecrated life once again began to hear all other creatures "speak to us in 'their own right," and it is not an accident that consecrated men and women have been leading the so-called "ecological spirituality" movement.23 Postmodernism and Expe~ience A thirdstory. In 1987 more thanfifty men from oneprovince made a retreat together. They listened to briefpresentations during the day and prayed in silence. In the evenings they sat around and talked about themselves: How did I get my vocation, what was the hardest obedience I ever faced, where has the cross been in my life? Each said what he wished to say, the young and the 6ld; no one answered another; no one Review for Religious was forced to speak. Ten years later the men still remember that expe-rience. It drew them into communion. They even found out that they liked one another. Describing postmodernity is like describing where you are in a vast desert. There are markers, of course; but they are very hard to discern. I particularly like a triad developed by philosopher Albert Borgmann, whom I have already cited: "For each of the modern principles a counter possibility is emerging: information processing in place of aggressive realism, flexible specialization instead of methodical universalism, and informed cooperation rather than rugged individualism.''24 This is a description of global culture, but perhaps you recognize these emerging experiences: Information processing: Once we worked by the rule; now we read the signs of the times and discern. Flexible specialization: Once we legislated apostolic work; now we inculturate, make the option for the poor, and try to keep faithful to our charism. Informed cooperation: Once our ideal of obedience was the blind man being led; now we dialogue, discern, and even as we are given a mandate we remember that we are, each of us, free men. This is conse-crated life in a postmodern world. We are not likely to comprehend the experience in any seri-ous way unless we accept that postmodernity sees experience as a construct of many elements. This construct is intentional (of and by and for and with other persons and things); derivative (from other experiences and other things); and dialogic (moving in and out, back and forth, between old self and new self). Let me take each of these marks of experience and suggest a thought or two about consecrated life. Constructed. Experience is constructed. It incorporates a past and moves into a future; it combines social, cultural, intellectual, emotive, aesthetic; it entails sensations, memories, desires, and perceptions. Thus, even Descartes's insight Cogito ergo sum--one of the deepest roots of modern individualism--was in a language (Latin) that many past and present spoke. He had the insight with a brain incorporating DNA from two other persons. He felt emo-tions and conviction. Every experience is thus constructed, so that George Schner can correctly claim, "There is a sense in which no experience is strictly 'mine.'''25 The experience of living a consecrated life is also, quite obvi-ously, a construct. Each of us had a unique experience when tak-ing vows, yet we used a formul~ used by thousands before us. And September-October 1998 Tetlow * The Experience of God in Consecrated Life we promised to live these vows accordi

Part one of an interview with Amelia Gallucci-Cirio. Topics include: Recognition of the September 11th tragedy underway. Amelia's involvement in the Center for Italian Culture and the Alba Program. Pride in the Italian heritage and the importance of preserving it. The history of where Amelia lived in Connecticut and Massachusetts, while she was growing up. Memories of her relatives. What Amelia's childhood was like. Where in Italy her parents were from. Amelia's experience attending Fitchburg Teachers College from 1934-1938. Attending band concerts in Caldwell Park. Dressing up for Sundays, holidays, and to go downtown. How Fitchburg has changed. How people's values have changed. The role of church in a community. Social clubs. How Amelia met her husband. Where Amelia and her husband have traveled together. What inspired Amelia to donate money towards the education of others and the preservation of Italian culture. ; 1 LINDA: This is Linda [unintelligible – 00:00:02] for the Center of Italian Culture. We are interviewing Amelia Gallucci-Cirio. And I'm sure I didn't say that in the Italian way. I'm sorry. AMELIA: Yes, you did. That was right. LINDA: Okay. It's Wednesday, September 11, and we are in the home of both Anna [unintelligible – 00:00:23] and Amelia's cousin, Rachel Montorri, and the address is 479 Lindell Avenue in Leominster. It's a beautiful morning. It's 10:20 a.m., and we're starting a little bit late today because there was a national tragedy today, and there are unconfirmed reports that there was a terrorist attack against the United States, and there have been two planes, at least two planes, that have flown and struck the World Trade Center. There was a plane that struck the Pentagon about a half an hour after that. There are unconfirmed reports of a fire at the State House, and The White House has been evacuated and the Blair House, many buildings in Washington. People are very, very nervous today. So we will talk a little bit about that, I'm sure, but Anna and Amelia and Rachel are here with us today, of course to talk about the Italian-American experience, particularly in Fitchburg and Leominster. And Amelia, thank you very much. I suppose that we have to thank you for a lot of different things. Not just for appearing today to… AMELIA: Well, I'm happy to do it. May I preface this by quoting something from Cicero? Cicero, the great Roman orator and statesman, said, "Not to know what happened before we were born is to remain perpetually a child, for what is the worth of human life unless it is woven into the life of our ancestors by the records of history." I think that's so important. LINDA: Now, did that sort of formulate your reason for creating the center? AMELIA: Yes. Yes, and one of the reasons was I wanted to -- I'm very much interested in Western civilization and the Italian language and its culture, and I thought I think I'm capable of making donations, and my Fitchburg 2 State College would be the first to accept it, although I've also made donations to other organizations. In Waterbury, Connecticut, we have a program that I hope is going to carry on here in Leominster also. It's the Alba Program, in which children ages 6 to about 13, 14, study Italian through playing games and celebrating holidays and birthdays and so on. And we've been doing that in Waterbury, Connecticut for about five years, and I hope the Center for Italian Culture will also take that on as another project. And I've already talked to Anna, and they're very much interested in it. LINDA: Now, this is in Italian language? AMELIA: Yes, studying the Italian language and its culture, and there will be four or five teachers teaching the youngsters. LINDA: Now, has it been successful in Waterbury? AMELIA: Oh, yes. They've been working for about five years, and it's down to Teikyo Post University in Waterbury, Connecticut, and they meet there at the center every Saturday morning for about an hour and a half, two hours. And the children play games and they learn Italian expressions, and when it's a birthday they celebrate and say buon compleanno and so on. And the grandmothers just love it because the children go up and talk to Nonna and Nonno and so on. Yeah. And I hope that that is one of the projects they're going to take on, and talking to Anna they seem to be very interested in doing that. LINDA: Certainly anything that perpetuates the culture. AMELIA: Yeah, that's right. LINDA: Now, what's that, the Fitchburg State College website—and I'm not sure, you probably know this, but your profile has an alumni. AMELIA: Yes. LINDA: And I read -- and the very first item is that there is, "Know thyself." AMELIA: Yes. Socrates said, "Know thyself." And so we've translated that into Italian. [Foreign language – 00:04:58], meaning "Know thyself." And I 3 think I'd like to use that as our motto for the Center for Italian Culture, and not always is it included, but that's what it means. LINDA: What does it mean specifically to you? And how does it help you live your life and give donations? AMELIA: It means that… well, I know when I was a child it was difficult. We didn't have everything. My father died when we were quite young, and there were seven in the family. My older brother, Joseph, who Rachel knows, took on the responsibilities of father. It was an old Roman custom that the oldest son in the family would take over when the father died. So I thought since I am capable of doing it, I want to help children who weren't capable of learning their language or taking part in going to school, and that's what I'm doing now. LINDA: And why do you think that's important to learn about your heritage? AMELIA: It's so very important because today with so many different ethnic groups, oftentimes Italians of the TV and radio programs always talking about the mafia, and I feel that we are somehow -- Italian people don't defend themselves. But I think during the Clinton Administration they did pass a ruling wherein the Italians during World War II -- I know my mother, she wasn't a citizen, and during that time she couldn't travel. She had to go to the post office to get permission to attend a wedding in Waterbury, in Rhode Island, rather. And we are often made the scapegoat, and I think that we have to educate our people and teach them something about our background, something about our culture. We have a great culture, and the school systems at one time didn't talk about that, but I think it is being included in the curriculum today. LINDA: How do you feel about The Sopranos then? AMELIA: Oh, I'm very much not in favor of that at all. And I think that the Sons and Daughters of Italy and the NIF, and now that we have several, much more than we did in the past, congressmen of Italian origin, I think they are working to try to get them to remove that stereotype and talk more 4 about what Italian Americans have contributed to society. Going back to the time of the Romans and so on. LINDA: How did you feel when Geraldine Ferraro was running for vice president? Not necessarily her as a person or what she stood for, but was there a particular pride, ethnic pride? AMELIA: I don't know, but I know when she was running for vice president, we attended the NIAF dinner in Washington, D.C., my brother Joe, Christine, my two sisters and I, we all went down to Washington. We all went there, and she was a speaker, and we were very much in favor, naturally, being Italian American. But unfortunately there was some negative advertising about Geraldine, and that didn't help at all. LINDA: I remember specifically that there were some questions about her husband's dealings, possibly in the mafia. AMELIA: Oh, yes, yes. LINDA: There was a real backlash with that just because they have an Italian last name, and just because they're successful, it doesn't automatically make you… ANNA: What is she doing now? LINDA: I think she's quite sick, or she was. AMELIA: Yes, I think she is. LINDA: I'm not sure the form of cancer. ANNA: Oh, that's too bad. LINDA: One thing has confused me, because I read that you were born in Fitchburg… AMELIA: Yes, I was born in Fitchburg. LINDA: We'll have to change that on the website. It says that you were born in Connecticut. AMELIA: No, we were born in Fitchburg. We were born on my grandpa, my grandpa Luigi Scarano came from Italy with my mother. Mama was 17 years of age, and with Rachel's mother, Filomena, who was 13. Grandpa came with his two daughters to America, and then my grandmother came 5 with the rest of the family, and they settled down first in Boston, I think. [Foreign language – 00:10:10] Did you hear your mother talk about it? They went there and then they all came to Fitchburg, and Grandpa built that tenement house on Second Street? Did you see it? RACHEL: Middle Street Lane. AMELIA: Right. When my mother married my father, they lived in Clinton. My brother Joe was about 5 years old. Then we moved to Fitchburg, and my sister Christina was born in the block where Grandpa, Grandma, your mother was there. We all lived in the block. And then I was born the following year, May 12, 1915. And we were there for a couple of years. RACHEL: Yeah, not very long. AMELIA: And then we moved back to Connecticut. My father followed a young sister—he was always protecting her—and we lived there for a while and then back again to Fitchburg, and my brother Tommy was born here. LINDA: No wonder you like to travel. AMELIA: And then we moved back again to Waterbury, Connecticut. My father was a baker. He came from a family of bakers, and he set up a grocery store and a bakery shop, and we were there about three years, and then we moved to Naugatuck, Connecticut because his sister moved closer to another brother, and we have been there ever since 1925. But I came back to Fitchburg where I was born to attend -- it was called Fitchburg Teacher's College, and I lived with my grandmother and my uncle Joe, who was a violinist. And Anne studied violin with my uncle, and I remember when she was downstairs practicing and I was upstairs studying. So I was going to Fitchburg, we lived in Connecticut, and then I came back to Fitchburg for my bachelor's degree, and then I taught in Naugatuck in Connecticut for about eight years, and then I married in '52 and went to Phoenix. LINDA: Could you spell Naugatuck?6 AMELIA: Yes. N-A-U-G-A-T-U-C-K. It's a small community. Well, I wouldn't say small. It's about 35, in between Waterbury and New Haven, Connecticut. ANNA: That's what it is now? The population? AMELIA: Yeah, I would say. But my mother was never happy there because her mother was in Fitchburg and her sisters and brother and so on. LINDA: So do you have any memories of Fitchburg? Let's say your earliest memory. AMELIA: Yes. I remember when we all lived on 2nd Street in the block. [Unintelligible – 00:13:07] Oh, I thought it was 2nd Street. ANNA: I think you're right. AMELIA: I always remembered 2nd Street. And I remember when Anna's mother also lived there. Her uncle, who was Rachel's father -- was he responsible for bringing your mother to Fitchburg? RACHEL: Yeah. AMELIA: I remember her father must have been courting her mother, and he was such a wonderful man. Oreste. We used to go there and we'd sit on his knee, and he would give us all – that, I remember very distinctly. Those were happy days. LINDA: So what were their names? We should get that on tape. ANNA: Oreste. O-R-E-S-T-E. Guglielmi. G-U-G-L-I-E-L-M-I. And my mother, Carmela. C-A-R-M-E-L-A. Giammarino. G-I-A-M-M-A-R-I-N-O. And my mother came to America when Rachel's father, who was Michael Giammarino, called for her to come, and my father at that time was living in that neighborhood. He was boarding in a house there. Yeah, he was boarding on 3rd Street, at the Lily House. And he courted my mother, and they were married in 1920. LINDA: So your father -- tell us the relations. ANNA: Yeah, okay. My mother, Carmela, and Rachel's father, Michael, were brother and sister. Now, Rachel's mother, who was Filomena, F-I-L-O-M-E-N-A, and Amelia's mother…7 AMELIA: Anna Maria. ANNA. Her first name was Anna, Anna Maria, were sisters. So we're first cousins. AMELIA: What would the relationship between you and me be? RACHEL: Distant cousins. AMELIA: Yeah, I guess. LINDA: So getting back to your earliest experiences, so you remember her father? AMELIA: Oh, yes, yes. ANNA: He would bounce them on his knee. AMELIA: In fact, my sisters always say that -- yeah, we remember when Oreste used to sit us on his knee and… ANNA: He loved children. AMELIA: Yeah, he did. He was a wonderful man. And then of course I remember when I lived on Blossom Street with my uncle after they moved, Uncle Joe with Grandma and Grandpa moved to Blossom Street, 82 Blossom Street, and that's where he taught violin. And he used to come there summers, and they had a beautiful home, and Tommy would get on the banister and slide all the way down to the first floor. RACHEL: We've gone by that house. AMELIA: Oh, it's terrible. RACHEL: There was one house that we went by and you were disgusted. Maybe that was your first home? ANNA: No, I remember just saying what a shame to see it like that. RACHEL: But it wasn't Blossom Street. LINDA: So now is Blossom Street considered part of the Patch also? ANNA: No. Blossom Street is towards Fitchburg State College. LINDA: Okay. Who owned that house? ANNA: Her uncle? AMELIA: Oh, Uncle Joe. And Grandmother and Joseph Scarano. ANNA: Who was the son of her grandfather, her grandparents? LINDA: Okay. So tell me more about the Patch.8 ANNA: The Patch started at First Street right near where St. Bernadette's Church. RACHEL: It used to be the school. ANNA: St. Bernadette's Elementary School at that time. And it went down to Fifth Street where they have the Fifth Street Bridge, which is now being repaired and remodeled. And it started from Water Street going back to Railroad Street. That whole small section, they called it the Patch. RACHEL: And it was predominantly Italian. ANNA: Yes. LINDA: But Amelia, do you have any vivid memories of maybe what you did for fun? AMELIA: As a child? LINDA: As a child. AMELIA: I really don't know, because when I left Fitchburg, I was about 3 or 4 years old, and then we did come back there during the summer months in our teen age. Prior to that, we didn't. Uncle Joe used to come down with Grandma during the summer months when we lived in Naugatuck, but not until my late teens, probably. LINDA: How did you travel back and forth? AMELIA: Uncle Joe used to come down and pick us up. Uncle Joe would come down and pick us up in Naugatuck. LINDA: What kind of car? What kind of automobile was he using? AMELIA: Uncle Joe always had a Chrysler. ANNA: We were young, and we thought that was special. AMELIA: And he always got a Chrysler because I think he had stock in the Chrysler. RACHEL: Could be. LINDA: When he came down to Connecticut to pick you up, how many of you were there? AMELIA: Well, my brother Joe was always working to support us. There was Christine, Connie and I, Tommy and Donald, and Mama. ANNA: Anne.9 AMELIA: Oh, and Anne too. Yeah, we used to come summers for a couple of weeks or so and then go see an aunt. The youngest of the Scaranos was Aunt Rosella. Do you remember her, Anna? ANNA: I do. AMELIA: She played the piano. RACHEL: She was the most Americanized than the rest of them. She played the piano… AMELIA: Well, she was the youngest and had more schooling than the older ones. LINDA: And where are you in relation to your siblings? Are you -- you're in the middle, perhaps? AMELIA: There's Joseph, Christine, and then I. I'm about the middle, the third. There were seven in the family. Two boys are gone, and there are four sisters, three are in Phoenix. No, two are in Phoenix, and I'm with them, too. So there will be three in Phoenix and one sister is still in Naugatuck, Connecticut. And Donald, the youngest -- actually, his name was Dante. Papa called him Dante. But when they went to school they Americanized it to Donald. Donald is in Phoenix also. LINDA: How was it growing up in Connecticut? Did you see… maybe you didn't get to Fitchburg enough to notice any differences, but do you recall any differences? AMELIA: In what? LINDA: On just growing up in your area in Connecticut and then coming up to Fitchburg, which is probably booming at that time. AMELIA: In Fitchburg? LINDA: A lot of different people. AMELIA: No, we lived in this tenement house that we bought, and my father ran a grocery store and a bakery shop on the first floor. You know, I have a lot of pictures that -- did you say that you wanted them? I could send them to you. I don't have them with me. And there's a picture of the family is standing in front of the grocery store and going to school in a two-room schoolhouse on Groveside School and going to the Naugatuck High 10 School. Christine and I were very much interested in books and studying, and we spent a lot of time in the library. So the years in Naugatuck when we didn't come to Fitchburg were not very interesting. It was mostly studying and being with my brothers and sisters and my mother, because my father left -- well, he went back to Italy when Donald was a baby, and my brother, Joe, being the oldest went to work. So Papa left when I was in the 7th or 8th grade, and when I was a sophomore in high school we found out that he passed away. So he's buried in Italy, and I've gone to visit him many times when I went to Italy with my husband. LINDA: Did you live in a predominately Italian section? AMELIA: Yes. We lived on what they call Little Italy. And speaking about Italian section, for the past couple of years when I go back to Connecticut, to Naugatuck, we have a little reunion. We had it last year, and all the Italian Americans from that Little Italy section, we get together and I entertain them to dinner. We had a trio come and play for us. We've done that for several years, but because my two sisters didn't come with me this year I'm not going to do it. I'm spending more time in Fitchburg. LINDA: So tell me a little bit about growing up in your family with seven children, your father's a baker, then he leaves to go back to Italy… AMELIA: Well, the reason for going back to Italy was that he wanted to claim his share of the inheritance, but unfortunately it didn't work out that way because his brother, his oldest brother, Pasquale… Oh, hi Kathy. This is Rachel's daughter. LINDA: Hi, I'm Linda. KATHY: Hi, Linda. [Crosstalk - 00:24:04] RACHEL: So, what have you heard from the last half hour?11 KATHY: Well, you know about the Pentagon? And now they just said there was another plane crash outside of Pittsburgh about 30 miles. They don't know if it's related. Pittsburgh, a big aircraft went down. ANNA: Another building? KATHY: No. It crashed. RACHEL: That's too bad. KATHY: Are you crying? AMELIA: No. I have tear duct blockage, so I've got -- no, no. I'm fine. KATHY: Well, don't let me interfere. [Crosstalk – 00:24:38] LINDA: Are there any reports of who's responsible? KATHY: What's his name, Arafat there, he said he thought it was a horrible thing, and he would never ever have caused such a turmoil – but who knows if you can believe him? But that's what he said. A lot of people. I called [unintelligible – 00:25:19] because she had worked there at the Trade Center, but she and her husband are okay. They weren't there at the time. [Crosstalk – 00:25:27] KATHY: Hopefully all the planes are now secure. All right, ladies. RACHEL: Where are you going? KATHY: I'm going to the dentist now. I'm getting my teeth cleaned. I'll see you. Take care. Goodbye. Nice meeting you. AMELIA: So you asked me about what was it like growing up in a family of seven? LINDA: Yes. AMELIA: So where was I now? So my father went to Italy to claim his share of the inheritance. The family came from a business family, and they were well to do, and Papa was one of four. So he went back, and his brother, who was the oldest in the family, and he evidently didn't get along, so he didn't get anything. He just passed away in '31 when I was a sophomore and Christine was a senior in high school. We were a very close-knit family. We worked together and studied together, and as I said Christine and I 12 were very much interested in the library. We worked at the Naugatuck Public Library, and we got a scholarship that summer, both Chris and I. RACHEL: And she lived in Spain. AMELIA: Well, Christine studied Spanish. This is after I got married. LINDA: Which town was your family from in Italy? AMELIA: My mother was from Lacedonia. Her mother was born there, and of course Rachel's mother. Lacedonia [unintelligible – 00:27:45] Cavallino, Italy. And I've been to there. When I went with my husband after we married and lived there for two years, we were coming back to America and he said, "You've got to see where your mother was born." So we went to Lacedonia, and we met some relatives. I have pictures; that was back in Connecticut. And then we also went to visit my father's home place. My father came from [unintelligible – 00:28:13] in Italy, and we went to visit the family home. And at that time we met this aunt who I asked if I could visit my father's grave, and she had a niece of hers take me to the cemetery, and he was not buried in the family mausoleum. He was buried just as a commoner. She didn't want him there. So we visited… LINDA: What region is that in? AMELIA: Pardon? LINDA: The region. AMELIA: Well, it's all Campagna, it's all that region, it's Campagna, but it's [unintelligible – 00:28:55]. Mama's was Campagna also, but it was [unintelligible – 00:29:00]. It's a little inland from Naples, right. And you know, right at the foothills, going up to [unintelligible – 00:29:10], it's in the mountains, it's a little town by the name of Galluccio. It ends in an "o." Our name was Galluccio. When Papa came to Ellis Island in about 1902, the immigration authorities couldn't spell it, so they left the "o" out. So "Gallucci" means roosters, it's the plural. And "Galluccio" is the singular rooster.13 LINDA: That's interesting. AMELIA: And we have roosters all over the house. LINDA: Did your parents ever share with you their trip to Ellis Island? AMELIA: No. I don't remember, but I know my mother said that when they came to America with Grandpa and her sister Filomena, it was a rough crossing on the French ship Nuestri, N-U-E-S-T-R-I. Mama did tell me that. And she said it was a very rough crossing. LINDA: The courage… AMELIA: Oh yeah. I don't know what ship my father came on, but he must have come about the same time. LINDA: It's really simple now. There's a website, although it's impossible to log on. AMELIA: Oh, I know. My brother Donald had a hard time getting that information. Grandpa came on May 27, 1902. He did get that information. LINDA: So it sounds like you're a very educated family, or at least you and your sister. And musical, too. Who instilled those qualities? AMELIA: Pardon? LINDA: Who instilled those qualities? AMELIA: Well, when we came to visit Grandma in Fitchburg there was always music, you know. Uncle Joe played the violin, Bella played the piano, and the [Guiliamus] were all musicians in their family. The four girls all played an instrument. Did you know that? Yeah. Her sister Lena played the piano, Anna played the violin, Mary played the… LINDA: The saxophone. AMELIA: Saxophone. LINDA: And Helen, drums. AMELIA: Right. And Helen the drums. And then my father learned opera. We had an old mahogany victrola that you used to wind up, and we had all the records of Caruso and [Jean B.[ and [unintelligible - 00:31:45], so we grew up in a family that was always moving. [Crosstalk] So in fact, even now, they're still very much interested in music. The opera season starts 14 in Phoenix during the second week in October; that's one of the reasons I want to get back. LINDA: Yeah. Where do you go for opera? AMELIA: [Unintelligible - 00:32:19] LINDA: Yeah. They do have opera. I think the music season begins in mid-October. AMELIA: October, yes. Pavarotti is coming to Boston. Oh, I'd love to hear him. He came to Phoenix one season but we just couldn't get tickets. ANNA: [Unintelligible - 00:32:41]. It's a movie. AMELIA: Oh, that's right, yeah. LINDA: Well we'll have to make a copy of this if this is okay. ANNA: She's responsible. AMELIA: Oh yeah, I'm the family historian. I think that was my graduation. ANNA: I hardly recognize her. AMELIA: No, that was Peter's wedding. There's Aunt Rosella. My mother was the oldest. Aunt Clair was the next, then Aunt Fil was third, and Uncle Joe, and Aunt Rosella was the baby. Yes. Filomena, that's Rachel's mother. My mother and Aunt Fil came with Grandpa. Unfortunately, I don't have any pictures of Grandpa. ANNA: That's Joe the violinist. AMELIA: Yeah, Uncle Joe. ANNA: I know. Clair and Rosella. LINDA: So how do you feel about Andrea Bocelli? Is he too much of a pop, more than opera? AMEILA: Well, I listened to him, and he hasn't come to Phoenix, but I still like Pavarotti, old days, more polished singing. Yes. LINDA: I went to see Andrea Bocelli when he was in Connecticut probably two years ago. AMELIA: He was in Connecticut? LINDA: It was at the Hartford Civic Center, and people were actually crying, waving Italian flags. It was quite an experience.15 AMELIA: I've seen him on television when they had that program, what was it? New York? LINDA: Radio City? AMELIA: Mm-hmm. LINDA: So mostly, I usually talk to interviewees about Fitchburg, but maybe what we should do -- actually, why don't we stay with Fitchburg a little bit since you attended school here, and you graduated in 1938? AMELIA: Yes. LINDA: So that means you began in '34? Was it a four-year program? AMELIA: It was a four-year program. I graduated from high school in '34. I got a scholarship for $150—that was money in those days—so I came to Fitchburg. LINDA: What was the tuition? Do you remember how much it was? AMELIA: Oh, I don't think tuition was -- well, being an out-of-stater was the reason why I had to pay more, and I think that the tuition was about $150 to $200. What I -- the scholarship I got in Naugatuck took care of that. But then the second year, being a resident of Fitchburg, I don't think there was much of a fee. LINDA: And was there any question of you attending college, or did you always assume that you would go on? AMELIA: Oh yeah, I always assumed that I would go on to college, and of course my sister, Christine, was very much interested going to school, but she and my brother had to work to support a family of seven and my mother, so because I had gotten a scholarship and Christine was working and Peter Paul at the time, right after high school, but she wanted to go to college so bad. So after I married, my husband said to me, "We've got to help your sister to go to school." So Christine after working for 26 years at Peter Paul went to college. She graduated from the University of Connecticut with a bachelor's, and she went on to study Spanish—she majored in Spanish—and she studied in Madrid and Mexico City. LINDA: What a nice story.16 AMELIA: And she's a retired teacher now. She doesn't teach now. Yeah. LINDA: So there were two of you from your family… AMELIA: Yeah, Christine and I, and my youngest sister Anna, she was interested in commercial, and she went into bookkeeping and that sort of thing. She went to a business school for a couple of years. And Donald too, the baby in the family -- oh dear, Rachel's going to take it out of me -- Christine, Connie, and I, we took that in Las Vegas. Yeah. ANNA: That's a nice picture. AMELIA: We're so close to Las Vegas; we go there a couple of times a year. Yeah. LINDA: So now getting back to Fitchburg, you came in 1934. AMELIA: Right. Four years. LINDA: Did you consider going to college anywhere else, or did you consider only Fitchburg? AMELIA: No, I considered -- maybe it's because we had relatives there. You know, my grandmother was still there and mama said, "It would be nice if we could come and visit you," and so on. ANNA: Was that a normal school then? AMELIA: Well no, it was the Fitchburg Teacher's College. It was known as a teacher's college. It trains teachers and industrial arts teachers. LINDA: That's right. AMELIA: But now they teach everything, don't they? Amazing. LINDA: And who did you live with? AMELIA: I lived with my Uncle Joe and grandmother at 82 Blossom Street. LINDA: Did you and Anna and Rachel go to visit? AMELIA: Oh yeah. Always together. LINDA: What kinds of things did you do together for fun activities? AMELIA: Oh, we used to go to Whalen. We used to go to Whalen Park, we went swimming. We used to go on picnics and family gatherings. Anna's mother was a great cook. LINDA: All of you were unmarried at this time?17 AMELIA: Yes. We were all single. I married late in life. I think it was 37 when I got married. ANNA: I still remember that time. AMELIA: Yeah, you were still in high school, Anna. And we attended concerts. Uncle played with the -- what was it? ANNA: The symphony. AMELIA: No, that was in Boston. He played with a band here in Fitchburg. What was it called? ANNA: It was a marching band, Fitchburg Community Band. They had Sunday afternoons at Caldwell Park. AMELIA: Yeah, Caldwell Park. Right. So we used to go to that. LINDA: Tell me more about that, about the concerts at the park. Was there a bandstand? ANNA: Gazebo, right? On Mirror Lake. LINDA: It's still there? I played there too. AMELIA: Do they still have concerts there now? ANNA: Mm-hmm. Sunday afternoon. AMELIA: Tell me what it was like going. For example, did you dress in your Sunday's finest to go? AMELIA: Oh yeah, we always did dress on Sunday. ANNA: We didn't wear jeans and sneakers unless you were in your own backyard. And if you had to go downtown, you had to change your clothes. AMELIA: Right. And girls always had to wear stockings. ANNA: And skirts or dresses. On Sunday you'd have your hat and gloves and bag. AMELIA: Oh yeah, and attend church first, right? LINDA: And when you would go downtown and it wasn't Sunday, would you wear a hat and gloves, or was that primarily… AMELIA: I think that was mostly for church on Sundays. ANNA: But you always dressed to go downtown. AMELIA: Oh yeah.18 ANNA: I think they had more pride in their appearance than they do today. I used to pick up my mother as well, and she always had the hat and the gloves, and they had to match. Every Easter you had to go out and buy a new hat. LINDA: Would you go downtown by yourselves, or would you travel with girls? ANNA: We would walk most of the time. A mile and a half was nothing, right? There were no cars. You'd walk downtown, and I think the main activity was going to a movie once a week. I liked going to the movies. And then you'd stop and have an ice cream on the way home. AMELIA: Uh-huh, and wasn't there a movie at Blossom Street theater where Uncle used to play? The Cummings Theater. That's right. And they always had music there, and it was live music. ANNA: Right. Because Uncle Joe played the violin there. AMELIA: Oh, but Blossom Street has changed so. ANNA: Oh, it's terrible. LINDA: What was it like then? Your memories? AMELIA: They were nice-looking buildings, there were some -- what was that building where your mother worked with Mr. [Burren]? That brick building. ANNA: [Chimmers]. AMELIA: And then there was an apartment there next to that, and Dr. Ames, who lived right next to Uncle Joe, that was a nice building. And across the street from Uncle Joe's building was the -- what was that funeral home? ANNA: No, that was the Knight of Columbus home. AMELIA: Oh, the Knights of Columbus home was next to that. So they were good-looking buildings, and they have taken me up there last year and this year, and I just don't… ANNA: Oh I know. It's sad. LINDA: What happened? AMELIA: I think a lot of Puerto Ricans have come in, haven't they? And a lot of blacks have moved in. And for some reason or another, the buildings are not kept up. You should see what they did to Uncle Joe's building. Now,19 Uncle Joe's—the house that he lived in—was a beautiful classical building. The man who built it was a contractor. I can't think of his name. He was a contractor and had beautiful columns on the porch, and whoever lives there now boarded it all up. It's not the same Blossom Street. ANNA: They were mansions, I think, on the street at that time. Beautiful mansions. Big homes and huge homes. And there are other things now. AMELIA: Right. Although, the upper part of Blossom Street is not as bad. It's still very -- it's still a nice neighborhood. And that's where Mike lived didn't he? Mike, your son? ANNA: Yeah. I think it's still nice. AMELIA: And I used to walk from Blossom Street along Pearl Street all the way to teacher's college every morning. ANNA: We did a lot more walking in those days than we do today. AMELIA: Ann, didn't you walk down from where you lived to go for your violin lesson with your violin in your hand? ANNA: Yeah. AMELIA: And your mother always walked to church, every morning. LINDA: I imagine that you're talking pretty much great distances? Like a mile and a half. AMELIA: Oh, I would say a good mile and a half, two miles, yes. ANNA: And I walked that to high school. A couple of miles. LINDA: You must have felt very safe. AMELIA: Yes. There are a lot more cars now than we had, too. ANNA: Especially in Coggshall Park. Nowadays they warn you not to walk alone. Walk as a pair. AMELIA: Right. And it was even safe at night walking. You can't do that today. LINDA: We can't have any movement on the table. I'm just afraid that we're not going to -- I feel bad telling you, but I don't want the tape to be… [Crosstalk - 00:44:50]20 ANNA: They would freeze it in the wintertime, and we used to walk up there for skating, ice skating. We'd come home at 9:00. There were no lights on, you know. But we had no fear. LINDA: When would you say things start to change? ANNA: After the '40s, I think. LINDA: After the '40s? ANNA: After the '50s? AMELIA: I know sometimes in Connecticut, when I used to go to meetings in Waterbury and I wasn't driving, I would take the bus home at night, even as late as 11:00, and walk up the hill to Culver Street where we lived then, and it was still safe. I would say, yeah, maybe I would say starting with the fifties, it wasn't safe, you know, to walk, to be alone. LINDA: So what happened though? Did people lose a sense of pride? ANNA: I think so. In the city we have the hippies and the campus unrest in the '60s. LINDA: But did anything like that happen specifically in Fitchburg? ANNA: Well, you read of accidents and crimes, and they would happen in the areas like Coggshall Park, for instance, and there were crimes up there. And then, you would, be wise not to go, and you wouldn't walk alone. And now, I don't think you'd even go up there in the daytime by yourself, never mind at night. LINDA: Well, I'm wondering is it a gradual feeling to see your city decay a little bit? I'm not from Worcester, but I've lived in Worcester since 1978, and that was certainly after the heyday and the booming industry, and things started, I suppose, or had already gone downhill. Now there's a real rebirth, but I was wondering, how do you feel living in a city you're so proud of and that your parents came to make a better life, and they worked so hard to make your life better, and they worked very hard to own their own home and they probably took very good care of it and had a garden in the back, whatever. And how do you feel, just being part of that generation that saw both ways of life: the working hard, striving hard, 21 having to work for every penny, to perhaps new ethnic groups coming in and being given money and not working? ANN: That's right. That's happening. AMELIA: I know when our parents came, a lot of them went to South America because they weren't allowed -- the immigration laws today are a lot more lax, I think. They allow everyone to come in, but at the time that our parents came to the United States, the laws were a lot stricter. A lot of them went to South America. Now, Grandpa's brother emigrated to South America, Argentina. He couldn't come here to the States, couldn't come to America. A lot of them went to Argentina and Australia, too. LINDA: Did your dad have to come -- so he must have tried to come later. AMELIA: Yeah, a little later. That's when the immigration laws, I think they were a little strict. But today they're allowing all types of people to come in. I don't know why, and… ANNA: There's a lot more crime. Either that or we're hearing about it. AMELIA: Well, I think when we were brought up we didn't have television. If we had radio, we were lucky to have a radio, and we were taught to knit, and to crochet, and to sew. Children are not taught that today. Our parents were at home. When we came home from school our parents were home, and they taught us all these crafts. Today, parents are working, they're not at home, they have television. I think we have a lot more outside influences that affect our way of living. And with the drug trade, too -- we didn't have that when we were growing up. I think that's why we had such change. LINDA: When you were growing up and you came home from school, your mother was there cleaning, cooking, washing. AMELIA: That's right. Washing clothes or getting ready for -- uh-huh. LINDA: And you were probably expected to help? AMELIA: Well, Mama would say to me, "You do your homework, and afterwards you can help me." And she taught me how to sew. I used to make all my clothes through high school. Of course I don't have time now, but yeah, 22 young people were taught crafts. They were taught to knit and sew and crochet. Kids don't know how to do that today. LINDA: What about values? ANNA: We were taught to say "Thank you," [unintelligible - 00:50:23]. AMELIA: Yeah, that, too, has changed, and I think it's all because of the fact that mothers are not at home to teach their children, and there are a lot more outside influences that affect children, and they don't have mannerisms. I don't know why but… ANNA: Well it all comes from the family background. AMELIA: Yeah, well that's true. ANNA: It's a changing world. LINDA: As I sit here and record, I'm interested in my own family history too, and that's really how I got involved in this project: because my great-grandmother and my great-grandfather came from Italy. AMELIA: Really? What part? LINDA: Calabria. AMELIA: Calabria, yes. LINDA: Sometimes I wish—and I know a lot of people from my generation—almost wish we could go back to a more simple time. And a lot o f times what I hear is that we have too many choices today, and that confuses people. Do you feel that you had choices growing up? AMELIA: Yes. I think they were restricted. There were certain things that we had to do, and after we completed those, then there were choices. ANNA: A handful. AMELIA: Well, I didn't have to be told to do my homework but if I hadn't done my homework and if I hadn't helped my mother with some of the cooking, then I was rewarded on Sunday. We were given five cents, and we could do whatever we want. And she would take us shopping and buy us a new pair of shoes or something that we don't usually have at home. But today I think the children have too much. At the age of 16 they're taught -- they're given a car. At the age of 16.23 LINDA: Now, if someone from your generation ever had a car at 16, would they have to work for it? ANNA: I don't think that would happen. If you had your license you may borrow. If you had to do an errand, borrow your parents'. For your own benefit? I don't think that would happen. AMELIA: I think that children are given too much today by their parents. Look at the parking lot, the high school parking lot. The cars that are there, I think that creates a lot of trouble. I think the parents are partly to blame for the shenanigans of the young people. They're not fit for them; they haven't taught them the value of… ANNA: Even bus transportation, you know, they were all bussed to school, then they join the gym for exercise. AMELIA: Right. LINDA: I never thought of that. ANNA: They could walk, save a lot of money. AMELIA: Of course, they use the excuse that there's a lot more traffic, which is true, and there is a lot more traffic and more dangers, that's true. ANNA: We have a lot of traffic here. Worse, isn't it? LINDA: But as I talk to second-generation Italian Americans and, again, just going back one generation, everyone had to work hard, and all of you seem very happy and stable and have good values. Are those being promoted in your own families? ANNA: In my family, I think I passed it on to my children. They're all good. And I think they are passing it on to their children. But they're still young, and you wonder, as they grow up are they going to get into other things. You don't know. There's a lot of outside influences now. AMELIA: That's right. Going to school and intermingling with other children, other children that haven't had the upbringing and are taught the values that you have taught yours, and they're influenced by them, you know. LINDA: How much of that is an Italian-American experience? ANNA: I think it is a Italian-American experience.24 AMELIA: Oh, definitely. I think there is that among the Italian-American families. ANNA: There's that spiritual and moral life. AMELIA: And helping within the family. ANNA: They're helping their family by helping other families too. AMELIA: As well, yeah. ANNA: You see that need and you try to alleviate the problem if you can, lessen the problem. AMELIA: And the fact that they're Catholic religion helps, you know, from the start, and you can bring it on to your children. ANNA: Loads of people don't go to church like they used to. AMELIA: That's true. ANNA: I think that should help a lot. Truthfully. LINDA: Speaking of church, did all of you -- perhaps not you, but you probably attended St. Anthony's? AMELIA: Oh yeah, my mother was married there. Rachel's mother, your mother. St. Anthony's of Padua, is that the St. Anthony's… ANNA: St. Anthony of Padua. I was there until I married, and then I moved to Leominster. LINDA: So you think that that was a great influence on people? ANNA: Definitely. AMELIA: Oh yeah. I think it's up to the parents to instill that in their children, and I think among the Italian Americans it's far greater than maybe in any other group. Don't you think, Anna? ANNA: I do, yes. It probably came from the old country too. And if you go to Catholic school, that all helps. LINDA: Now, did both of you go to Catholic school? AMELIA: No. There wasn't any. No. ANNA: The only reason I was able to go to St. Bernard's for eight years was because Uncle gave them lessons. AMELIA: Oh, at St. Bernard's school? ANNA: You don't remember that?25 AMELIA: No. ANNA: I think that helped them to get that in. AMELIA: Grammar school? ANNA: Grammar school. Eight years. LINDA: They didn't allow Italians, or there wasn't enough room for Italians? Which was it? ANNA: I think it was mostly their own parishioners, right? The children of their own parishioners that would attend the St. Bernard's school. And it wasn't until the mid '60s that the other parishes built their own schools. AMELIA: But did you have to pay anything to attend? Oh you did. There was a minimum. Uh-huh. I know that the Catholic school that we have in Naugatuck, they have a lot of the children from not necessarily the Irish or the Italian, but a lot of the Protestants are going there too. They feel that they're doing a better job teaching than they are in the public schools. ANNA: I think it is that way now. I think there are Protestants of other nationalities who go to, for instance, St. Anna's school, which is a mostly Italian parish. But I'd say half of the students at the school are of other nationalities. AMELIA: Yeah, and the tuition is very high too. ANNA: Yes. It's not affordable for many, many people. AMELIA: I know my sister Christine, she made a donation to the appropriate school in Naugatuck, and she gets thank-you notes from parents saying "Thank you, we appreciate the scholarship that you gave to our child so he could attend a Catholic school." LINDA: So tell me: what it was like going to St. Anthony's? ANNA: Church. AMELIA: I don't recall, because I was a little girl when we left Fitchburg, but we went to Naugatuck. And as Anna said before, we would dress up in our finest, you know, and attend mass. And then after that go home and have a nice big Italian dinner with the family. ANNA: The whole family would go to church together.26 AMELIA: Father and mother and children, yeah. LINDA: And when would you go to confession? AMELIA: The day before, Saturday. ANNA: About two in the afternoon, you'd be called in. "Clean up, get ready for confession. Dress. Go to church." Confession, I haven't gone in years. AMELIA: And we always dressed up. Isn't it a shame to see children in shorts going to church? ANNA: The parents sometimes are worse than the kids. LINDA: If you weren't going to a parochial school and you were Catholic, where did your Catholic education come from? AMELIA: They had classes. ANNA: They did? AMELIA: Yeah. ANNA: The parish had nuns, and Saturday would be catechism. Saturday morning. And in fact, a lot of -- we spoke of knitting and crocheting and embroidery. They would have classes taught by the nuns. AMELIA: The nuns would teach, yeah. ANNA: And your summer was not spent out on the street. You'd go to a school where you would learn to embroider and crochet and knit. Cutwork, beautiful cutwork. Nuns would teach. And this is how summers would go. LINDA: Every day? Every day of the summer? ANNA: Every day. You'd have either the morning session or the afternoon. Or both. If your parents -- especially if the mother was working, the nuns would take over. LINDA: When you were kids or even when you came to college here in Fitchburg, did you ever go to any of the social clubs with Anna or Rachel, or…? ANNA: Marconi Club. AMELIA: Oh, that's right. Was that in Fitchburg? ANNA: Yes. AMELIA: I don't remember.27 ANNA: They still have it, but you weren't [unintelligible - 01:02:36]. AMELIA: Your father was really [unintelligible - 01:01:44]. Oh yes. ANNA: He built that club. AMELIA: Oh really? ANNA: He built the building, and all the Italians that came from that region would meet with him. AMELIA: Do they still have…? ANNA: The still have it. AMELIA: They still have it. Isn't that nice? LINDA: Did you belong to any social clubs in Connecticut? ANNA: There weren't that many there. AMELIA: Yeah, they did have a social club. I remember going to high school with my sister Christine and some of the other Italian girls living down with [Litley], that's where we lived, we would get together every Saturday night, and we would knit or sew or crochet or do something. ANNA: Parishes had social clubs. We had the Children of Mary that all the young girls that were not married would belong to that, and they would meet maybe once a week, and they would have breakfasts, trips; they would organize trips. Then they had the Lady of Mount Carmel for the married women, and they would have the Sacred Heart of Jesus for the men, the young boys. And they would organize trips, and there would be a bus going up to Caldwell Park -- not a bus, they would walk there -- but there would be a bus maybe going to some other distant park where they would take a picnic lunch. I remember going up to Simon Park… AMELIA: Oh, the family. ANNA: Yes. We would cook the dinner at home and bring it up there and eat with all the friends at Simon Park, right? That was… AMELIA: Still around? ANNA: Yes. So I think that was the social life. It was all within the parish or the Italian-American community. LINDA: Amelia, when did you get your interest in art?28 AMELIA: Interest in art? Well, that started in high school. I was very much interested in art. Our high school, Naugatuck High School, had a lot of Roman statues throughout the corridors, and they took -- it was through the library that we took courses, my sister Christine and I. We would go there and they would have different people in the community talk about art during the time of the Romans, during the time of the Middle Ages and so on. LINDA: So when you came to Fitchburg was the art museum established? AMELIA: No. I wasn't down; I don't know if it was established at the time. I had become interested in the art museum just recently after Fitchburg State College, last year when I told Mr. Peter Chin, who is the Director of the Fitchburg Art Museum, that I was very much interested in Western civilization, and that's when we became involved In Fitchburg State College working with the museum. LINDA: Do you ever wonder how your life would have been different if you perhaps fell in love and married someone from Fitchburg? AMELIA: Not necessarily, no. I think that the man that I married was a businessman and very much interested in Italian culture. Even though my father and mother instilled in me the love of Italy and the love of Italian culture, I still feel that he got me more interested. We've traveled to Italy and saw a lot of art, architecture, and learned more about our background. LINDA: How did you meet him? AMELIA: Oh -- did you ask me that question the other day? Someone asked me, "How did you meet your husband?" LINDA: Maybe I did. AMELIA: Well, I was studying here at -- it was during the time I got my master's at BU, and Uncle Joe played with the Boston Symphony in Boston. And they were having a concert, and -- oh no, I was teaching in Naugatuck -- and they were having a concert in Boston, so I took a train from New Haven to Boston. I was supposed to meet my uncle. And on the train, I went into the dining car, and there was a gentleman sitting across, and he 29 looked over and he said to me, "May I join you?" I said yes, so we had dinner together, and it was my husband whom I had met. ANNA: She was getting the idea. AMELIA: Yeah, so we started correspondence, and that went 'til he came to see to visit my mother and the family and so on. And the summer of '52 we got married. 1952. That's a long time ago, isn't it? LINDA: Did he live in Boston? AMELIA: No, he had a -- his place of business was in Brooklyn. He was originally from New York, and he had a vending repair shop and did very well. And he was going to Italy in '92, and he said to me, "Why don't we go together?" LINDA: In '52? AMELIA: Yeah, in 1952. So that's when I got married. And we married and then we went to Italy on honeymoon on the Conta Bianca Ma, on the ship that my father sailed on, never returned. And we stopped in North Africa, in Casablanca and all those beautiful places, Algiers, and -- with the ship, you know, Conta Bianca Ma, it took about 12 days and many of the passengers aboard that ship were World War II veterans. So we had a lot to talk about because my kid brother, Tommy was… ANNA: In the service. AMELIA: In the service, right. And then we got into Sicily and then went to Naples and disembarked and traveled all over Italy. We lived in the Busi area for two years, and in '54 we returned to America, and then that's when I went to see, visit my mother's home place. My husband said, "You can't leave Italy without seeing your mother and father's birthplace!" and that's… LINDA: So had he sold his business in Brooklyn and went to… AMELIA: Yeah, he sold his place in Brooklyn and wanted to get married, and he always wanted an Italian-American girl, so that was it. LINDA: Was he older than you? AMELIA: Yes. He was about nine years older than I. He died in 19 -- very bright man. He had a lot of money. He went to Phoenix and invested in 30 property, but we came back every summer because it was hot in Phoenix, temperature of 107, 108, 110, and we used to come back to Connecticut and then we went to Italy. I've been on all the liners: the Sistulia, the Independent, the Lucania, the Julius Caesar. LINDA: So did you enjoy taking a liner instead of -- do you still do that? AMELIA: No, we fly. The only liner, really, is the Queen Elizabeth, and then you go to London. I took that in '92. My sister, Connie, on the Queen Elizabeth about five days, and then we flew back on the Concorde. Nice experience. LINDA: What was that like? AMELIA: Oh, in 3 hours, 19 minutes, we were at Kennedy from London. LINDA: Do you feel differently when you're on that plane? AMELIA: It was wonderful. There was absolutely no turbulence, and my sister Connie is definitely afraid of flying. And even on the Concorde she said, "Are we all right? Are we all right?" Lovely, smooth flight. LINDA: What was it like taking off? AMELIA: You hardly know you take off, and we did not aboard the Concorde from the outside. They have a beautiful reception room where you go in from the airport. Let's see, what was it? What was the airport? ANNA: Kennedy? AMELIA: No, in London. Heathrow. Right. And you approach it from the inside, a beautiful dining room where they had all kinds of food, breakfast and all kinds of drinks, champagne in "orange," as it's called, boxes, which is mimosa, it's a mimosa. And all kinds of things. So actually, we boarded the Concorde from the inside. I wanted to get on from the outside so you could see her, you know. A wonderful experience. LINDA: But do you feel yourself really reaching great heights? AMELIA: No, you don't. You don't feel a thing. In about five minutes, we had climbed 26,000 miles. LINDA: Incredible.31 AMELIA: I have all those pictures in an album with all the notations. Yep, it's such a voluminous thing that I didn't want to take with me. But that was lovely. I'd like to do it again. LINDA: Well on July 17th, I was leaving London and there were cameras everywhere and I thought "Oh no," and we pulled into the airport and I thought there was a plane crash but it was the first Concorde taking off after that crash, I think from Paris. AMELIA: Yeah, Paris. Right. LINDA: They're rebuilding. AMELIA: Oh, they're rebuilding it? Have you been on a Concorde? LINDA: No. AMELIA: Oh, I see. Quite an experience. I think we reached the height of 58,000 feet. LINDA: Incredible. AMELIA: Wonderful. You don't feel yourself descending at all. And the food they serve, everyone has an individual table, there's all kind of linens and sterling silver. There are only 96 passengers. We tried -- Christine was supposed to come with us. She said, "No, I don't want to come." But she said she'd like to go on the Concorde. ANNA: Sounds like Connie. AMELIA: Yeah, I think British Airways -- what is it? About nine hours to cross? I think it's a long flight. LINDA: Well, it's longer coming back because of the wind. Actually, I think it's a little bit less now, maybe seven. So did you ever feel different being Italian? AMELIA: No, I don't. I'm very proud to be an Italian. LINDA: Yeah, I know. But ever growing up, did you ever feel discriminated? AMELIA: No, because at home my father always talked about Italians and what they've contributed, you know. And he was an educated man. In fact, did you know that my father was supposed to be a priest? LINDA: No, I didn't know that.32 AMELIA: Yeah. He attended -- what do they call it? Gymnasio was their high school. Was that right? LINDA: Gym -- AMELIA: Gymnasio. Is that the word for gymnasio? Papa attended the… yes, Papa attended the gymnasio, which was the high school, and then he attended Luceo, which is the junior college. ANNA: This is where? AMELIA: In Italy, in [Salunca]. Most families that had visited, they were bakers and they had a nice -- most families sent one child to study to be a priest, and my father was chosen. He was there two years and he didn't like it. What he saw, he didn't like. So he got on his horse and ran away, and the horse was riding along, went galloping up along a body of water. And he was so afraid that the horse was going to go into the water, so my father threw himself off and he had a great big gash here. Yeah. I remember him telling me that. Now there was always -- my father always told us about things of Italy, you know. Things Italy had done and the records that we played so that there was always culture at home. I was always proud to be an Italian. LINDA: So you're hoping that Alba Program, is that what you… AMELIA: Yes. LINDA: What does Alba mean? AMELIA: Alba means dawn, and since these young people are young, they're just beginning, the beginning of the day, Alba. And I gave it that name, and we've been doing that for five years in Waterbury. And I have an appointment at the University of Connecticut, where my sister graduated, and I have three nieces, all graduated from the University of Connecticut, majored in Italian. They have their doctorate in Italian. So I want to set up a center for the study of Italian culture there. I'm meeting with them on Monday of next week. LINDA: At the University of Connecticut? AMELIA: Yes. UConn, we call it. 33 LINDA: They have the Oral History Project. Like, at the Dodd Center I think they call it. AMELIA: I don't know. I'm meeting one of my nieces who teaches at UConn. She teaches Renaissance art, and she's going to take me there. Do you know any of the professors there? John Davis, I have an appointment with him. LINDA: So what was the turning point for you to start donating? AMELIA: To what? LINDA: Start donating money and trying to establish… AMELIA: My husband was always interested in doing something for -- in the school system, and it was he that said I should contact the Italian-American community in Waterbury when they advertised they wanted money for the Italian classes. Remember I told you? So shortly after he died, I decided to do that, and he was a very smart man at buying property, and I have sold property that has run into the millions, and I want to donate it to the school. So that's why I'm donating to the Center for Italian Culture, to Fitchburg State, to Post College in Waterbury, and to UConn. And also, the Society for the Promotion of Roman Studies in London, I am a lifetime member there, and my husband was always interested in that. LINDA: How did that come about? AMELIA: I just love Western civilization. Done a lot of reading, and then there are -- the Romans occupied London for almost -- let's see, about 500 years, and they are very proud of what the Romans had given to London. In fact, Queen Elizabeth, when she visited Italy and she attended one of the sessions of Parliament, she got up and said, "I want to thank you people for bringing civilization to London." So we are members for the Society of Promotion of Roman Studies, and they will be a contributor upon my death. I mention them in my will. It was he, really, my husband that started all this interest in Western civilization. LINDA: Truly admirable. /AT/pa/rjh/es

Issue 21.2 of the Review for Religious, 1962. ; FRANCIS J. WEBER The Relics of Christ The spiritual value of a relic is directly proportional to the devotion it inspires in those who venerate it. Apart from this spiritual significance, the relic is merely a his-torical curiosity. It may or may not be of archaeological value to the museums of the world. The official attitude of the Church regarding individual relics is one of extreme reserve. In most cases, the Church prudently withholds definitive judgment on even the most demonstrably ancient relics. In fact, while reluctant to proclaim the authenticity of a particular reli.c, the Church has not infrequently withdrawn from public Veneration relics whose claims were found to be dubious or spurious. In recent memory, this has happened in the case of "St. Philomena," center of a devoted cult for more than a cen-tury, though she had never been formally canonized and nothing actually was known of her life. Despite the many miracles attributed to the relics of this supposed second century martyr, unearthed from a catacomb in 1802, mod-ern research shed doubt on the authenticity of the re-mains. It should be noted that the decree of the Sacred Congre-gation of Rites in 1961 dropping the feast of St. Philomena from the liturgical calendar did not touch on the validity of the miracles attributed to her intercession. They may well have been genuine miracles performed by God be-cause of the faith and devotion of those who prayed for them. The oldest and most cherished of Christian. relics nat-urally are those reputed to have been connected with the holy person of Jesus Christ Himself. Those few that are still extant, for the most part, have sufficient historical documentation to merit scholarly attention. It must be borne in mind that the honor and veneration given to these objects is directed primarily to Christ. Hence, in, some cases where documentation establishes only doubtful authenticity, the Church is certainly jus-tified in remaining silent, if it is understood that in so doing the Church is not giving positive approval and if 4, 4. Francis J. Weber, a dPiorcieesste o of ft hLeo As rAchn-- geles, is presently assigned to Catholic University, Wash-ington 17, D.C. VOLUME 21, 1962 79 4. 4. Francis ~. Weber REVIEW FOR RELIGIOUS 80 greater honor and glory are thereby rendered to Almighty God. Our approach to this obscure and sometimes contro-versial subject is that of the historian, who presents only the facts, leaving conclusions to the reader, The True Cross The Cross on which our Savior died has been tradi-tionally the most precious of all Christian relics. Tiny splinters of the True Cross have been so widely distributed that, in the words of St. Cyril, "the whole inhabited earth is full of relics from the wood of the Cross." St. Helena is credited with discovery of the True Cro:;s in 327 A.D.1 Early testimony of the fathers, among them Ambrose, Jerome, Sozomen, and Theodoret, recounts this marvelous event in copious detail. The Cross was found in an abandoned cistern near Mount Calvary. Identifica-tion as the True Cross, according to St. Ambrose, was easy enough since the titulus was still affixed. To commemo-rate this great occasion, St. Helena orderd a magnificent basilica to be erected over the H61y Sepulchre. She gave it the name of St. Constantius in honor of her son, the Roman emperor. When Helena returned to Rome, the relics were placed in the Sessorian Basilica, Santa Croce in Gerusalemme. A substantial segment, of the. Cross-was left in Jerusalem where it annually attracted thousands of devout pilgrims. It was captured in the seventh century by Khosru II, the Persian conqueror. When the holy relic was returned by Heraclius in 628, the feast of the Exaltation of the Holy Cross was instituted. The Jerusalem relic was divided many times. When certain of these fragments fell into the hands of the Mohammedans, the Crusades were inspired to restore them. An extensive and intensive study of the True Cross was made and published in 1870 by Rohault de Fleury. After examination of all extant fragments claimed to be from the True Cross, he drew up a minute catalogue of them, with precise weights and measurements. His findings proved that if all known pieces of the True Cross were put together, they would consitute less than one-third of the original Cross. This effectively silenced skeptics who had scoffed that the total of supposed fragments was bigger than the Cross itself. De Fleury's calculations2 were based on a cross of pine wood weighing an estimated 75 kilograms. The volume of 1 Louis de Combres, The Finding of the True Cross (London: Trubner, 1907). = Charles Rohault de Fleury, Mdraoire sur les instruments de la Passion (Paris: Lesort, 1870), pp. 97-179. this. cross would have been approximately 178 million cubic millimeters. Known volume of the existing relics does not exceed ,t0 million cubic millimeters. 0 Crux ave, spes unica! The Title of the Cross There are many fanciful legen~ls associated with the dis-covery of the True Cross by St. Helena. The manner of distinguishing the True Cross of Christ .from those of the two thieves is usually related with colorful if not his-torically accurate circumstances. However, St. Ambrose testifies there was no problem in identifying the True Cross as the titulus or title-piece was still intact. Other writers corroborate this account, notably Sts. Cyrils and Jerome. As has been the case with so many holy relics, the titulus was divided into seveial pieces. The Diary of Etheria lo-cates a piece of the titulus in Jerusalem in 380 A.D, Helena undoubtedly brought a part of the title back to Rome with her. Regrettably, there is no further documentation avail-able on the fate of the Jerusalem relic, For some reason, very likely to protect it from invaders, the Roman relic seems to.have been walled up in an arch of Santa Croce by Placidus Valentinian III in the fifth century. In the twelfth century it was accidentally un-earthed by Gherardo Caccianemici, titular cardinal and later Pope Lucius II. The future pontiff placed his seal on the reliquary and replaced it in its hiding place. In 1492 Cardinal Mendoza of Toledo rediscovered the relic which he immediately presented to the then Holy Father, Innocent VIII. A papal bull, Admirabile Sacra-mentum, was issued, after which the titulus was exposed for public veneration in Santa Croce. The title-piece is of wood, about nine by five inches in size, and comprises two-and-one-half lines of faded in-scription. Hebrew, Greek and Latin characters are dis-cernible, all of which axe printed in reverse, a practice common with the Romans of the time of Christ. The Shroud of Turin It is recorded in Chapter 27 of St. Matthew how Joseph. of Arimathea wrapped the body of Jesus in a "dean linen cloth." No further mention of this funeral shroud appears in Christian literature until the time of St. Nino4 (d. ~38), who relates how Peter removed the shroud from the tomb shortly after the Resurrection. The fourteenth century Byzantine historian, Nicephorus Callista, tells how this 8Philip Gonnet, De Sancti Cyrilli Hiersolymitani Catechismt~ (Paris: 1876). ¯ Edward Wuenschel, C.Ss.R.0 Sell-Portrait oI Christ (Esopus, New York: Holy Shroud Guild, 1954). ÷ ÷ ÷ Relics ot Christ VOLUME 21, 1962 81 4. Francis $. Weber REVIEW FOR RELIGIOUS Holy Shroud, soaked with the blood of Christ and bearing an image of His holy face, found its way to Constantino-. pie: "Pulcheria, Empress of the East, having built a basil-ica. at Blachernes in 436, piously deposited there the fu. neral linens of Our Savior, which had just been rediscov-. ered and which the Empress Eudoxia had sent to her." Eyewitnesses to the presence of the Holy Shroud at Con-stantinople are recorded in the Annals of 631, 640, 749, 1157 and 1171 A.D. During the Fourth Crusade, the Holy Shroud was sur. rendered in recompense to Otho de la Roche, Duke of Athens and Sparta. The Duke in 1204 sent the prized relic to his father in France. Soon after, it came into possession of the Bishop of Besan~on. A fire caused minor damage to the shroud in 1349. Later that same year, it was stolen from its case in Besan~on Cathedral and given to King Philip IV who in turn gave it to Geoffrey, Count of Char., ney and Lord of Lirey. There is documentary evidence ¯ that it was at Lirey in 1360. During the Hundred Years War, the Holy Shroud wa:; handed over by Geoffrey's granddaughter to the House of Savoy for safekeeping. In 1454, Pope Sixtus IV directed the Duke of Savoy, Louis I, to build a shrine for the shroud at his Chambery residence. During the troubled war years of the sixteenth century, the Holy Shroud was moved from town to town in France. It narrowly missed being destroyed a second time by fire in 1532, and in fact its corners were noticeably singed. At the request of the aged Charles Borromeo, the shroud in 1578 was brought to Turin where it has re-mained for the past four hundred years. It is presently preserved in the black marble chapel specially built for it behind the city's beautiful fifteenth century cathedral. Several pronouncements by the Holy See leave litth: doubt regarding the Church's official attitude toward the Turin Shroud. An Office and a Mass were formally ap-proved by Pope Julius II in the bull Romanus Ponti[ex issued in 1506. Sixtus IV had previously stated that in thbl Holy Shroud "men may look upon the true blood and portrait of Jesus Christ Himself." A remarkable discovery was made in .1898, when a pho-tograph of the Turin Shroud revealed the faint, blurred image on the ancient linen to be an actual "negative" produced by vapors from a human body covered witll spices. The negative of the modern photo~a negative of a negative, thus producing a positive--offered a far more pronounced picture of a human face than was previously recognizable. ChemiCally, this "vapograph" was caused by the am-moniacal emanations from the surface of the body after an unusually violent death. It has been proved experimen-tally that these vapors are capable of producing a deep reddish brown stain which would vary in intensity with the distance from a cloth soaked with oil and aloes. Hence the image of Christ's face on the shroud is a natural nega-tive. This modern evidence, together with the identification of human bloodstains, prompted Dr. Paul Vignon to read a brilliant paper before the Acaddmie des Sciences, in which he suggested that any explanation denying the authenticity of the Turin Shroud would be scientifically inaccurate. It might also be mentioned that, the impression on the shroud of the Grown of Thorns is in perfect conformity with the "helmet type" of crown displayed at Notre Dame Cathedral in Paris. Further, the nail wounds are not in the palms of the hands but in the wrists. It has been re-alized only in our own times that this was a physical neces-sity, for nails in the palms .of the hands would not have been able to sustain the weight of a human body. One of the major opponents and critics of the Turin Shroud was the anti-pope Clement VII, first of the Avig-non Pretenders. His opposition apparently stemmed from a vague charge made by the Bishop of Troyes that the shroud was the work of a local craftsman skilled in the subtle art of simulating antique handiwork. Other shrouds, thirty in all, each purporting to be the genuine article, have turned up through the centuries. Most notable are thosestill preserved at Besan~on, Ca-douin, and Champiegne. These shrouds likewise bear im-pressions alleged to be those of Christ's face and body. However, the preponderance of ,historical evidence seems to leave no doubt that among all the claimants, only the Shroud of Turin has a valid pretension to au-thenticity. The Pillar of the Scourging The column of the Praetorium to which Christ was bound during His scourging was discovered in the For-tress of Antonia in 373 A.D., according to a chronicle penned by St. Ephrem. St. Paulinus of Nola,5 writing after 409, refers to several relics of the Passion, among them "the pillar at which He was scourged." Philip of Brosserius saw the pillar in the Church of the Holy Se-pulchre in 1285. Some time before the end of the four-teenth century it was broken and one part was sent to Constantinople. An interesting Christian" tradition, dating back to .the See Letter 310f Paulinus. ÷ ÷ ÷ Relics o] Christ VOLUME 21, 1962 83 ÷ ÷ ÷ F~ancis $. Webe~ REVIEW I:OR REI.I~IOUS 84 fourth century, holds that Christ was actually scourged twice. St. John Chrysostom tells us this second flagellation took place at the house of Caiaphas after the mock trial. This tradition finds prominent mention in early chroni-cles. The pillar used for the second scourging was reserved in the Church of Mount Sion, the Cenacle, where St. Jerome reported he saw it. During the Persian invasion, it too seems to have been broken into several pieces. The portion left at the Cenacle was lost in 1537. The other part was returned to a church subsequently erected on the sit~ of the house of Caiaphas. Here it was venerated until the fourteenth century, when it completely disappeared. In 1222 A.D., Giovanni Cardinal Colonna, papal envoy to the Orient, returned to Rome with a fragment of the Pillar of the Scourging, apparently given him by the Sara-cens. He enshrined it in his titular church of St. Praxedes, where it may be seen today. The Roman pillar is of mar-ble, about two feet four inches high. It is.probably one of the parts of the Praetorian column. Its counterpart in Jerusalem is of a different material and may have formed the lower part of the pillar. The Holy Stairs Among the many treasures brought back from the Holy Land by St. Helena was the marble staircase from the palace of Pontius Pilate in Jerusalem. It is still extant,e The stone steps number twenty-eight and are said. to have been sanctified by the feet of Christ himself when He as-cended this stairway at the Praetorium. The stairway, reconstructed in Rome, originally formed part of the old Lateran Palace, leading into a chapel dedi-cated to St. Sylvester. When the Lateran Palace was torn down by Pope Sixtus V in 1589, the stairs were moved to their present location. Today the Scala Sancta constitutes the entranceway to the Holy of Holies~ an old private papal chapelY In its present site, the Scala Sancta is flanked by additional stair-wells on either side. Traditionally the Holy Stairs are ascended only on one's knees. The last pope to ascend the stairway in this fashion was Plus IX on the eve of his exile from Rome in 1870. Pope St. Pius X decreed a plenary indulgence for those who devoutly ascend the Scala Sancta on their knees as testimony of their love for Christ. Replicas of the Scala Sancta have been erected at Lourdes and other centers of pilgrimage. e Herbert Thursfon, The Holy Year o] Jubilee (Westminster: New-man, 1949). ~ Philippe Lauer, Le trdsor de Sancta Sanctorum (Paris: Leroux, t~o~). The Soldier's Lance Mention is made of the soldier's lance in Chapter 19 of St. John. In his account of the Savior's death, St. John re-lates that "one of the soldiers opened His side with a spear . " The first extra-Biblical.~mention of~,this relic seems to be by Anthony of P~efiZ~, who wrot~'~a~;he saw the Crown of Thorns and "the lance with which He was struck in the side," in the Basilica of Mount Sion.s A miniature of the renowned Syriac manuscript, illu-minated by Rabulas.in 586, assigns the name Longinus to the soldier whose lance pierced the crucified Christ. Gas-siodorus and Gregory of Tours speak of a spear venerated at Jerusalem, which was thought to be identical with that mentioned in Scripture. After the fall of Jerusalem in 615 A.D., several of the major relics of the Passion fell into the hands of the Per-sians. The Chronicon Paschale relates that a piece of the soldier's lance came into the possession of Nicetas, who enclosed it in an icon and presented it to Santa Sophia in Constantinople. In 1241 the Holy Lance was given to King St. Louis for Sainte Chapelle in Paris. No trace of this part of the lance has been found since it was lost during the French Revolu-tion, some time after its removal to the Bibliothkque Na-tionale. The second and larger part of the shaft of the soldier's iance was reported seen by Arculpus in the Church of the Holy Sepulchre at Jerusalem about 670 A.D. Later it was taken to Constantinople, where Sir John Mandeville writes about it. It was sent to Pope Innocent VIII in 1492 in return for favors shown to the captured Zizin, brother of Sultan Bajazet. At request of the French hierarchy, during the pontifi-cate of Benedict XIV an investigation was conducted to ascertain the .relation, if any, between the two relics, one at Paris, the other at Rome. A papal brief, issued after the inquiry, concluded that both relics were originally parts of the same shaft. Several other supposedly genuine Ho!y Lances are pre-served in various treasuries of Europe, but none of the others offers a valid claim to authenticity. Even the story told by William of Malmesbury about the Holy Lance given to King Athelstan of England is historically in-accurate. Since the tragic loss of ihe Paris relic, only the Roman lance remains. It is exposed each year for veneration dur-ing Holy Week by the Archpriest of St. Peter's Basilica. 8 Francois Martin, Reliques de la Passion (Paris: Lethielleux, 1897). 4- 4- 4- Relics of Christ VOLUME 21, 1962 85 + + + F~ancis ~. Webe~ REVIEW FOR RELIGIOUS 86 Veronica's Veil According to the historian Eusebius in his commentary on the Legend of Abgar and according to remarks con-tained in the apocryphal work Mors Pilati, several au-thentic portraits of Jesus Christ were made at various times during His lifetime. The oldest and most authenticated of these images has been known to Romans for centuries as the Vera Icon or Veil of Veronica. So highly has this image been held in Roman esteem, that a Mass celebrating it was composed and inserted into at least one of the early Augsburg Missals.9 There is no reference in Scripture to a woman offering her veil to Christ during His Sacred Passion. But it is highly plausible that there was such a compassionate soul among those who followed Christ on His way to Mount Calvary. The incident itself is undoubtedly worthy of some credibility, since it has found its expression since very early times in the Christian devotion of the Stations of the Cross. Apparently the holy woman in question, known in pious legend only as Veronica, found her way to Rome, where she presented her Vera Icon---True Picture--to Pope Clement I. The veil, ostensibly bearing the image of the suffering Jesus miraculously pressed into it, was vener-ated in several places until the pontificate of John VII who had it enclosed in an ornate reliquary. During the ensuing centuries, the Holy See has exhibited particular solicitude for this precious relic. It had been reserved to the Pope's own chapel, St. Peter's Basilica, where it is ex, posed briefly during Holy Week for veneration by the faithful. The Holy Grail A whole cycle of romantic legends has been woven about the theme of the Holy Grail,1° but the legendary quests, inspiring though they may be, add nothing to the few slim historical facts available. Of the two notable "pretenders" to genuine Grailship, one alone merits se-rious consideration. And while tl~e chalice displayed at Valencia is not generally accepted as genuine by histo-rians, its proponents present a tolerable case in its behalf. An account by Bishop Siuri of Cordoba relates that the chalice used by Christ at the Last Supper was brought to~ Rome by St. Peter soon after the death of Mary. It was used frequently at Papal Masses until the pontificate of Sixtus II. During the persecutions of Valerian, St. Lawrence sent the chalice to his native Huesca in the northern part of o Sainte Veronique, apostre de l'Aquitaine (Toulouse: 1877). a0 Nutt, Studies o[ the Holy Grail (London: 1888). the Spanish peninsula where the Holy Grail remained until 713 when it was removed to San Juan de la Pena for protective custody during the Moslem invasion. A deed of exchange, dated September 26, 1399, testifies that King Martin acquired the Holy Grail for his private chapel in the Palace of the Aljaferia. About 1424 .the chalice was moved to Valencia by King Alfonso V. The chalice has remained at Valencia since the fifteenth cen-tury except for a brief period during the Spanish Civil War when part of the cathedral was burned by the Com-munists. It was restored to its chapel in the Metropolitan Cathedral at Valencia by the Franco government in 1937. Artistically, the Holy Grail is Corinthian in styling,ix made of agate or Oriental carnelian. The handles on ei-ther side are common appurtenances for drinking vessels of its period. The costly pearls, rubies, and emeralds were added much later. The Crown of Thorns St. Paulinus of Nola, writing early in the fifth century, is the first of the chroniclers to mention specifically "the thorns with which Our Lord was crowned." Other early writers allude apparently to this relic of the Passion, but their comments are vague and inconclusive. Writing about 570, Cassiodorus speaks of "the thorny crown, which was set upon the head of our Redeemer in order that all the thorns of the world might be gathered together and broken." The pilgrimage of the monk Ber-nard establishes that the Crown Of Thorns was still at Mount Sion in 870. According to fairly recent studies, the whole crown was transferred to Byzantium about 1063, although many ot the thorns must have been removed at an earlier date. The Latin Emperor of Constantinople, Baldwin II, offered the Crown of Thorns to St. Louis in 1238. After lengthy ne-gotiations with the Venetians, the r(lic was taken to Paris and placed in the newly built Sainte Chapelle where it remained an object of national devotion until the French Revolution. For security, the crown was placed in the BibliothOque Nationale during the bloody days of the upheaval. In 1806, it was restored to Notre Dame Cathedral. It was en-shrined in its present rock crystal reliquary in 1896. All that is left to be seen today is the circlet of rushes, devoid of any thorns. What remained of the original sixty or seventy thorns were apparently removed by St. Louis and deposited in separate reliquaries. The king and his successors distributed the thorns until nothing remained at Paris but the circlet. The Holy Chalice o/the Last Supper (Valencia: 1958). 4. 4. + Relics o] Christ VOLUME 21, 1962 Francis J. Weber REVIEW FOR RELIGIOUS 88 Reportedly there are more than 700 "holy thorns" scat-tered around the world. But only those traceable to St. Louis, to one of the emperors, or to St. Helena are genu-ine. Such authentic thorns aCe at Cluny, St. Praxedes in Rome, Santa Croce, and at Aachen, to mention but a few. The Nails There seems to be little agreement among Biblical scholars on the number of nails used to fasten our Blessed Lord to His Cross. Religious art of the early Middle Ages almost unanimously depicts the crucified Savior with four nails~ In the thirteenth century, however, it became in-creasingly common to represent the feet of Christ as placed one over the other and pierced with a single nail. Either of these methods is compatible with the informa-tion we have about the punishment of crucifixion as practiced by the Romans. The earliest authors, among them St. Ambrose, speak only of two nails.12 And it is a point of interest that the two oldest known representations of the Crucifixion, the carved door of Santa Sabina in Rome and the Ivory Panel in the British Museum, show no signs of nails in the feet. The most commonly accepted opinion is that there were three nails that actually touched the body of Christ. This is borne out by the evidence of the Shroud of Turin. In addition, there were probably another three nails used for the titulus, the seat block, and the foot rest. St. Ambrose and St. Jerome speak of the discovery of the nails in Jerusalem by Constantine's mother, St. Hel-ena, in the third century. Sozomen notes in passing that St. Helena had no trouble identifying the nails. One of the nails was fashioned into an imperial diadem for the emperor. This Iron Crown of Lombardy is now at Manza. Another nail was made into a bit for the imperial horse. This relic is believed to be the same as the one at Carpentas. A third nail was venerated for many years in Jerusalem before being moved to Rome's Santa Croce by Pope Gregory the Great. Several European treasuries claim to possess one or more of the true nails, but their, authenticity is clouded with the passage of time. Most of the confusion regarding the thirty or more known spurious nails can be traced to the well-intentioned Charles Borromeo who had reproduc-tions made of the nails and gave them out as memorials of the Passion. Conclusion These, then, are the more commonly accepted relics as-sociated with the holy person of Jesus Christ, our Savior. u De Combres, op. cir. If they have served to increase devotion to Almighty God, they have fulfilled their noble purpose. A saintly priest was once heard to exclaim: "Our Savior's greatest bequest to His children was not a treasury filled with mere material relics, but a golden tabernacle in which He Himself resides to be our fo6d~f6r all ~tei'nit~.!: 4. Relics ot Christ VOLIJME 21, ~962 89 EDWARD J. STOKES, S.J. Examination of Conscience for Local Superiors ÷ Edward J. Stokes, S.J., is Professor o[ Canon Law at St. Mary of the Lake Seminary, Munde-lein, Illinois. REVIEW FOR RELIGIOUS 90 In the summer of 1961 Father Edward J. Stokes, s.J.0 was asked to conduct the annual retreat for a group of local superiors. One of the projects he asked them to do during the retreat was to compose on the basis of their own experience an examination of conscience to be used by local superiors at the time of the monthly recollection, the annual retreat, or at any other suitable time. The ques-tions submitted by this group of local superiors were syn-thethized by Father Stokes who then submitted them to the REvmw. The questions were further revised by Father John E. Becket, S.J., of the editorial staff of the REw~w; the final version of them is given in the following pages. Readers, whether superiors or subjects, who have ideas for the improvement of this examination of conscience either by way of addition, deletion, or emendation are urged to submit their views to the Rzwvw. If enough of such improvements are received, a newly revised version of the examination of conscience for local superiors will be published in a later issue of the R~viEw. Personal Religious Li[e 1. Do I strive to come closer to Christ by leading the life of union and interior peace with Him? Do I do everything in, with, and for Christ? 2. Am I afraid of sanctity because of the demands that it will make on me? 3. Have I forgotten that if I live better, I will pray bet-ter, and that if I pray better, I will live better? 4. Am I firmly convinced of our Lord's words: If you love me, my Father will love you and we will come to you and make our abode with you? 5. Am I convinced that this office of superior, when ful-filled to the best of my ability, is a source of sanctification for me? 6. To be a superior means to carry a cross. How often do I thank our Lord for the privilege of suffering with Him? 7. Am I a superior truly aware of my ownnothingness? 8. When I suffer discouragement, is it because I have not succeeded in doing God's will or because I have not succeeded in pleasing men? ~-,, . ~ °~' ~ 9. Am I deeply convinced that if I have done my best to fulfill God's will, I have succeeded? 10. Do I accept as personal any recognition, privilege, or service accorded me by reason of my office as superior? 11. How often do I make a Holy Hour in petition for the solution of a problem or to obtain a special grace for my fellow religious or myself? Ever a Holy Hour of thanks-giving? 12. Do I make the Sacred Heart of Jesus the King and Center of our religious house and Mary its Queen? 13. Do I take St. Joseph as the advocate and the pro-tector of the interior life of each one dwelling in our house? Personal Recollection and Prayer 14. Am I convinced that recollection is an absolute ne-cessity for any progress in the life of prayer? 15. Is my spirit of recollection such that it provides an atmosphere conducive to prayer? 16. How do I prepare the points of meditation in the evening? 17. What special meditation has drawn me closer to Christ?_ 18. Do I sometimes excuse myself from my prayers by telling myself that this or that duty must take first place? 19. Have I given full time. to my prayers or have I hur-ried through them in order to get to my other work? 20. Does the demand for great activity cause distractions in my prayers or perhaps lead me to neglect prayer; or does it rather make me realize my dependence on God? 21. Have I said common vocal prayers reverently and not annoyed others by my haste? 22. Am I observant of recollection immediately after breakfast? 23. Do I make a special effort to keep recollected on the days when it seems especially impossible? 24. Do I ever revert to God's presence in me throughout the day, to adore Him, thank Him, love Him, speak to Him about the needs of soul and body, my own, and those of my fellow religious? Confession 25. Do I make it a point to confess my added responsi-bility by reason of my office when I confess criticism of su-periors or priests? ÷ ÷ ÷ local Superiors VOLUME 21, 1962 91 4, 4, E. ]. Stokes, $.1. REVIEW FOR RELIGIOUS 92 26. Do I make it a point to confess my added respons.i-bility as a superior when I confess failure to exercise ju:~- tice or charity in dealing with my.fell0w religioug? 27. Do I take advantage of my weekly confessions to re-ceive spiritdal direction? 28. Have my confessions been hurried due to an in-efficient planning of my time? Particular Examen 29. Is my particular examen specific? 30. Do I make a tie-in of retreat resolutions, the particu-lar examen, and weekly confession? 31. Do I make a daily examination of the motives that govern my external life? 32. Do I make my particular examen a vital part of my day as a religious? Mortification 33. Do I realize that my chief mortification is to tie found in the justice and the charity of my dealings with others? 34. Am I willing to perform one interior and one exte-rior act of mortification each day in order to obtain the blessing of our Lord on my community? Charity 35. Is love for others the outstanding virtue in my life? 36. Have I deliberately practised acting towards Christ in each person I meet? 37. Do I appreciate the importance of my personal charity to this community as a cell of the Mystical Body? Faith 38. Are the mysteries of Christianity the basis of my re-ligious life? 39. Have I made the connection between these mys-teries and the Rule, or have I let concern with the Rule obscure my reliance on broader Christian principles? Hope 40. Am I aware of the need for Christ's help in sanctify-ing myself by governing others? 41. Do I realize that Christ is able to utilize my faults in sanctifying others? Principles of Government 42. Do I realize that the most exalted duty of a su-perior is care for the spiritual life of his subjects? 43. Do I seek to serve God by serving my fellow re-ligious always and everywhere? 44. Do I pray regularly for the spiritual well-being and growth of those in my house? 45. Do I try to help each religious to develop a deep inferior life by my words and by my example? 46. Do I give my fellow religious an example of the love of regularity? . 47. Do I try to help my fellow religious develop a ready and loving acceptance of God's holy will by the example of my own acceptance of it in all my difficulties, trials, and failures as well as in my joys and success? 48. Do I realize and am I firmly convinced that seeing, accepting, and willing all that God wills for me in every circumstance of my life is the essence of sanctity; and do I teach my fellow religious this? 49. Am I trying to establish in my fellow 'religious a sense of the Mystical Body so that they are able to com-municate spiritually one with another? 50. Do I look for Christ in the problem religious? in the impudent child in the classroom? Do I see Him looking at me through the eyes of all my charges, seeking my love and devotion? 51. How often have I passed a fellow religious in the hall without noticing and greeting him? 52. In making use of the aspiration, "Praise be to Jesus Christ" during the periods of recollection, do I really try to see Christ present in that person?' 53. Did I personally visit at least one sick person of the parish or community, or delegate a religious to do so? 54. Have I in any way, by actions or words, shown a mere toleration for lay persons associated with our work? Or have I accepted them as allies in our work? Community Exercises 55. Do I faithfully observe the daily order? 56. Do I realize that as superior I set the tone and the spirit of the house, in recollection, cheerfulness, peace, hospitality? 57. Do I let human respect interfere with the duty I have as superior to insist on charity and the observance of the rules in my community? 58. Do I miss or am I late for spiritual exercises unless for a grave reason? 59. What community exercises have I missed in the past month? My reasons? Did I make them up at another time, or did I let them go through neglect or carelessness? 60. What can be done to make the chapter of faults more effective? 61. Do I create a family spirit? 62. Is my recreation self-centered? Do I do what I want and not talk or .do too much of the talking? Local Superiors VOLUME 21, 1962 95 ]. Stokes, FOR R~:LIGIOUS 94 63. Do I endeavor to make community recreation an exercise of wholesome family spirit? 64. Is my house truly a religious house or does it have the impersonality of a modern railroad station? Personal Qualities 65. Am I even-tempered? 66. Do I show true joy in my work? 67. Have I betrayed immaturity and lack of courage by disproportionate manifestations of disappointment and discouragement? 68. Do I allow my feelings to regulate my actions? 69. Do I have a good sense of humor? 70. How much self-pity does my countenance mirror when things go wrong? 71. Am I approachable? 72. Do I try, as far as possible, to treat all my fellow re-ligious in the same way--not showing any partiality or favoritism? Have I excluded any or passed them over iu the sharing of responsibility or favors? Are the same few always near me? 73. Do I treat as sacred anything that a fellow religious tells me in confidence? 74. How many times in the past month have I been im-patient with my fellow religious? 75. How do I act or react when I know that one of my fellow religious has offended me? Do I~take it in a Christ:- like way or do I hold-a grudge? Do I consider violations of rule as offenses against me? 76. Do I as superior always show exterior peace, calm, and happiness? I must do this if I am going to be the un-derstanding, religious superior that I should be. 77. In the presence of outsiders do I always show great loyalty to each and every member of my community? 78, Am I as reserved as I should be while visiting in the parlor? 79. Am I kind to all lay people, regardless of how much they can, orhave helped financially or otherwise--look-ing to the good of their souls first and foremost? Government 80. Do I run a disorganized house so that my subjects tend to say: "We never know what we are going to do next"? 81. Do I get all the facts before I make a decision? 82. Do I hesitate in making the decisions that I must as superior? Do I harm my fellow religious by my habit of procrastination? 83. Am I under someone's influence in the decisions that I make, an older religious or a former superior? 84. Do I contradict my orders, thus making it difficult to know what is my will? 85. Am I available to my fellow religious? 86. Am I open to suggestions? 87. Do I delegate responsibility and do I trust those to whom I have delegated it? If a duty is not being done as I would, do I give it to someone else or take over myself rather than try to help? Do I show interest without in-terfering? 88. Do I give authority as well as responsibility to re-ligious when I give them a job? 89. Am I a politician in dealing with my fellow religious instead of a Christlike superior? 90. Am I unnecessarily secretive in trivial matters, keep-ing the community guessing? Do I not see that this will cause bad feelings? 91. Do I talk uncharitably or show displeasure to one of my subjects about another subject in the house? 92. Should I not close my eyes to many insignificant petty things? Should I not use tact and by my example bring it about that these failings and imperfections will vanish--al'though perhaps not totally? 93. How have I controlled the conversation at table? Was I alert always to see to it that it never became un-charitable or critical, especially regarding students? 94. Do I initiate conversation regarding worthwhile reading? 95. Do I give the required instruction time to the young religious? Do I conscientiously prepare these instructions? 96. Do I complain about fnoney? Am I overly anxious regarding finances? 97. What is my attitude toward the suggestions, deci-sions, or orders of extern superiors in the institution in which our community works? Fellow Religious 98. Do I as superior treat my subjedts as mature, dedi-cated persons? 99. Do I trust my fellow religious and have confidence in them and show them that I do by the way I treat them? 100. Do I correct all when only one needs the correc-tion? Do I not see that this causes much criticism and irritated discussion? 101. Do all the members of the community feel that they belong and are an important part of the whole? 102. Do I give my fellow religious encouragement and show them gratitude for the good work that they are doing? A pat on the back does not cost much but it means a great deal especially to those inclined to get discouraged at times. 103. Have I within the last month made it a point to 4. Local Superiors VOLUME 21, 1962 95 .÷ ÷ ÷ E. ]. Stokes, .S.]. REVIEW FOR RELIGIOUS 96 compliment or praise or show attention, at least in some small way, to each religious in my charge? 104. Has each of my subjects received some word of praise (not flattery) from me recently? 105. Do I encourage group discussions so that all the community can express themselves? Do I see that such discussions are well-prepared and stimulating? 106. Do I see to it that the rest of the community share,,i in the rich contributions that some of its members can give, those, for example, who have had special oppor-tunities for studies? 107. Do I seek to serve God by serving my fellow re-ligious always and everywhere? 108. Do I show concern for the trials and crosses of my fellow religious? 109. How often do I check and consider the welfare of ¯ each of my subjects--spiritual and physical? 110. Is understanding the essence of my charity? Do I try to put myself in the subject's place and realize his emotions, attitudes, and difficulties--or is my charity based solely on my own attitude and outlook on life? He might not always want done to him what I would want done to me. I must try to understand his viewpoint. 111. Is each religious an individual to me? 112. Do my fellow religious.feel wanted and valued by me? 113. Do my fellow religious find the quality of thought-fulness in me? 114. Do I make it a habit to direct my attention to each religious individually at least once during the day? 115. Have I tried to satisfy each one's basic need to be accepted, the need for belonging? 116. Have I made use of each one's talents (all of them), or do I level them down to an equal share from each? Do I, then, expect only three talents from one who has and can give ten talents? 117. Do I take too much ~or granted the conscientious and well-balanced religious who does not demand my at-tention? 118. Do I give each individual religious my undivided attention regardless of who he is and how often he may come to me in a given day? 119. Do I make a sincere effort to speak to each re-ligious some time each day? 120. Do I give a sufficient amount of time to those who need to talk over with me the question of students who may be a problem to them? This could be a problem of behavior or some method that would help teaching. If a teacher is weak in discipline, this is a good means of gently getting across the fact that the child is not always at fault. 121. How well uo I "listen" when religious come for permissions, advice, and such? With preoccupation? With patience? With haste or annoyance? And this especially at difficult times? Or am I gracious, patient, helpful, Christlike? Have I shown impatience with those who come to me with trifles? Which of them? Do I r~ally listen when a religious is telling me something---or am I finish-ing up this job or starting another? 122. Have I treated each religious the same behind his back as I have to his face? 123. Do I control my hurt when one of the religious tells lies about me to religious of our own house? 124. Can my subjects sway my will by flattery? 125. Do I afford my subjects the opportunity of sug-gesting spiritual reading books? 126. What have I done to encourage professional read-ing on the part of my subjects? Do I give them an ex-ample in this regard? Do I ever check,up on them on this point? 127. Do I seek to prepare my fellow religious for fu-ture responsible positions in the community? ÷ Local Superiors VOLUME 21, 1962 97 KATIE ROCK Restoration, with a Difference 4. + 4. Katie Rock lives at 200 Oak Street, Falls Church. Vir-ginia. REVIEW FOR RELIGIOUS 98 Washington, D.C. is a city of contrasts. There are beau-tiful green expanses and there are dark, depressing alleys. There are massive monuments and tremendous buildingsl and there are rows and rows of shabby, run-down homes. Happily, there is city-wide slum-clearance consciousness; and already in some parts of town the monotonous rows are being converted into magnificent Town Houses with every modern feature. Restoration is taking place for many reasons, but unfortunately the power and profit motives seem the big reason. It is therefore refreshing to know that some are bringing their talents and inspiration to the restoration simply because they want to have part in "restoring all things to Christ." An assignment enhanced by my own curiosity took me to Foggy Bottom, the latest dilapidated section to be-come the site of intensive re-making. Situated only one.~ half mile from the White House, it is bounded roughly by Georgetown, George Washington University, the new State Department Building, and the Potomac River. This was my first visit to Foggy Bottom since it became "fash-ionable," and I was so fascinated as I walked down the narrow streets that I stopped to browse a bit. Gradually tiny broken-down row houses are being transformed into confortable city homes. Interesting colors, small but per.; fect gardens, unique combinations of contemporary and forsaken styling are attractive and appealing. Among the private homes there are apartment hotels arising. ¯ It was fun to speculate about the insides of these color., ful homes as I walked along the old brick sidewalks. Oc.; casionally a brass plate revealed an M.D. was occupant, or a navy captain, or a professor. A baby carriage in a tiny yard indicated there is new life in Foggy Bottom, too; When I arrived at my destination, the corner of H and 25th Streets, I stopped in wonder and admiration. Be-fore me was a turreted three-story structure of brick, painted a soft yellow with black trim which offsets awe-somely the octagon-shaped tower, dormer, and windows. There is a terrace in front, a landscaped yard, and I peeped onto a sheltered patio. A lacy black iron fence surrounds the property and a brass plate announces that this is the home of Melita god~ck,~A.I.A, g: Associates. I was welcomed inside by Melita, who introduced me to her assistant, Bernice, and after' being made to feel at home, I settled down to hear the story of a wonderful new venture into the new frontiers of our faith. Who is Melita? The decor and art work and religious atmosphere of this first floor indicate an unusual life. Melita was born in Milan, Italy, and educated at Vienna Polytechnic. She is a convert to Catholicism. Although she is an artist and sculptress, her professional experience and livelihood have mainly been centered On architec-ture. Twelve years were spent with other firms. Included in her work with those firms were high schools in Arling-ton, Virginia, and Rockville, Maryland, commercial buildings and a shopping center, a drive-in restaurant, hospitals.and the huge Medical Center of the National Institute of Health in Bethesda, Maryland, and many government buildings ranging from a missile base to renovations of Post Offices. Since establishing her private firm about three years ago, Melita has designed the Queen Anne's Lane Town Houses in Foggy Bottom valued at :~1,000,000 (and which won for her a Goid Medallion award), many residences, the Consolata Missions Semi-nary in Buffalo, New York, the Ayles~ord Retreat Center in Chicago, and remodeling of churches in southern Mary-land. For the Government, among other projects, she modified a hangar at Andrews Air Force Base. There is another facet to Melita's background. Dur-ing the 1940's she worked for four years in the Harlem Friendship House, engaged in interracial work, apolo-getics, and the practice of the spiritual and corporal works of mercy. During this time she had rich experi-ences. She undertook a formal course in philosophy un-der Jacques Maritain. She learned the principles of social justice from the best of its exponents, Father John La- Farge, S.J., Baroness Catherine de Hueck Doherty, the Sheeds, and others. During these years, she developed a great love for liturgical music through the influence of other wonderful visitors to Friendship House, one of whom was Professor Dietrich von Hildebrand. More and more, as years went by, Melita!s ability in. architecture and her various artistic talents became an integrated venture. And the motivating force in her life was her religion. Her love of designing, composing, creat-ing, on the one hand, and her love of God and her fellow-man on the other were beginning to congeal into one idea. + + + Restoration VOLUME 21, 1962 99 ÷ ÷ Katie Rock REVIEW FOR RELIGIOUS I00 In 1956, Melita took several months off from work to take a trip around the world, studying and observing the architecture of many lands and plans of other countries to meet the changes of modern life. Her first stop was Australia where she visited her brother, an engineer there. Then she visited the Philippines, Thailand, and India, observing certain unique and desirable aspects of Far Eastern architecture. From India she proceeded to the Holy Land, and this part of her journey provided a re-treat, as she put the world out of mind and became ab-sorbed in the life of our Lord. Her travels continued in Turkey, on to Italy where she lingered in Rome, then to Spain and France. In Germany she studied problems in-volved in regional planning for mining. Because of a serious interest in necessity for inter-diocesan planning, Melita was deeply interested in the episcopal planning bureau in Belgium, by which city churches and rural churches and schools are planned according to needs of city, suburban, or rural life. Here in Belgium, Melita observed the tremendous effect of "Young Christian Workers" in Catholic activity. The last stop was England, then home to sift and appraise the ideas and inspiration from her round-the-world journey. In 1958, Melita began her own firm, specializing in providing for her clients complete architectural, engi-neering, and planning service combined with interior decorating. The firm has the services of excellent consul-tants in engineering and financing. When the firm was first Organized, .Melita and Bernice lived and worked in the Potomac Plaza Apartments. One day a For Sale sign went up on a deserted, dilapidated dwelling across the street from the apartment. Curiosity and vision sent Me-lita on an inspection tour. The unusual lines and the lovely view of the Potomac from the third floor tower captured Melita's heart. And the creaky stairs, plaster-bare walls and cobwebs provided a challenge to Melita's pro-fessional ability. The house today seems to say it was joy as well as work that restored it to its immense liveability and unusual beauty. So much for Melita, the architect, for she is more than an artist and an architect. Melita has vision and percep-tion and appreciation for beauty not touched by human hands. Designing is not only a business with her but a God-given talent in which she expresses the love of God in her soul. Creative art, Melita told me, is the remedy man needs in this age of technology, assembly lines, and automation. These things, cold and impersonal, produce ragged nerves and tensions and strike at man's very soul, leaving him unmindful of the purpose for which his Crea-tor put him on earth. Into all forms of art--painting, poetry, music, and so forth---goes one's own personality, reflecting a personal relationship with the Heavenly Father. The closer to God man is, ~the truer his work, and the more he will choose a good and proper use of ma-terials. In the arts a man may find peace and contentment for he may use his.creativ.e ability' to transform his inner energy in a satisfying manner,~, ~, Happily, Melita sees her obligation to use her creative ability to promote a Christian society, a Christian com-munity life. Melita is taking the giant step of using her profession solely for the glory of God and for love of her neighbor with no profit except the profit of peace in her own heart. Others have done this; for example, Dr. Albert Schweitzer and Dr. Tom Dooley and Geo.rge Washington Carver. Her heart and will having been entrusted to God some time ago, Melita began sifting ideas about putting her philosophy into practice. Then ideas had to be translated into blueprints, and these blueprints needed and received approval from her auxiliary Bishop, Most Reverend Philip M. Hannan, chancellor of the archdiocese. Then came discussions with many wise and prudent friends: spiritual directors, teachers, fellow artists, other archi-tects, and even mothers of children who are awakening to the needs of our frustrated society. Far from relying solely on her own ideas, Melita sought and listened to ~he counsel of all. The result was a plan to begin a secular institute of the design professions to be called Regina Institute. A secular institute is an association of lay people living in the world but bound by the vows of poverty, chastity, and obedience, performing duties suitable for their talents for the love of God. Though popular and plentiful in Europe, secular institutes are just emerging in our coun-try. Their specific purposes vary widely. In Madonna House, for instance, workers live among the poor, teach-ing crafts and catechism, nursing the sick and feeding the hungry. In the Company of St. 'Paul, members teach, work in the Government, and so forth. This is a quiet life~ there is nothing in their dress to indicate they are an organization dedicated to Christ. Members simply strive to live as "Christs" among those needy in goods or in spirit. Regina Institute is taking another direction. First of all, Melita is concerned with the arts in the service of the Church's liturgy. She would like to assist in setting stand-ards for the quality of sacred art just as Benedictines have set a standard for sacred music. Second, she is endeavor-ing to bring the Incarnation into society by bringing Christian attitudes into the building professions and in-dustry and into city planning. The Christian philosophy of man and the social teachings of the Church are being Restoration VOLUME 21, 1962 ]0! Katie Ro~k REVIEW FOR RELIGIOUS 102 applied, thus supporting such contemporary projects as open occupancy, adequate housing, and so forth. Third, Melita and associates try to teach all of us the visual arts and their spiritual and cultural values. My visit showed me a great deal about the practice of these ideals and the life of this infant group. Melita and Bernice filled in a picture of a day in Regina House, tak-ing me on a tour of the house as they talked about their Rule. Recently Gwen moved in with Melita and Bernice. For the present they are living according to the Rule of the Third Order of Our Lady of Mount Carmel. Melita has served as novice mistress of the St. Therese Chapter in Washington for eleven years. The Rule seeks to instill in its followers the spirit of constant prayer and love. Early each morning the group leaves for St. Stephen's Church nearby for a halfihour.of.meditation before 7:30 Mass. Breakfast follows, then they recite in ~ommon Prime, Terce and Sext from the Little 01~ce. (On.nice days they do so on the patio which they call their "clois-ter.") At 9:00 work begins. Lunch is at 12:30, followed by None and Vespers, then free time. At 2:00 they go back to work until dinner. At 7:30 comes Compline, Matins, and Lauds, and after that there is recreation-- long walks in nice weather, singing or reading at other times. One day of each.month is spent in retreat. There are three floors in l~egina House. The first con-tains the dining area and kitchen opening onto the patio, Bernice's office, and a music area. Melita plays the piano, and there is also a stereo arid many fine records, including Gregorian chant and classical music. On the second floor, we entered a work and study spa.ce. I was fascinated with the dozens of books and their range of subjects, from the culture of the Far East to the philosophy of Frank Lloyd Wright. There are books in German and French and Spanish, books on philosophy, Catholic Action, and the liturgy, books on ancient architecture and books on mod-ern design. Attractive chairs and a lovely view are invit-ing. Melita's bedroom, also on this floor, shows all her separate interests united in her one endeavor. There are beautiful religious objects, side by side with a drawing board (she is currently working on a dental laboratory) and there were several sketches in process, both water colors and oils. On the third floor are more drawing boards. This floor also serves as a workshop for other projects. Bernice finds time to make beautiful cards by a linoleum process fea-turing Melita's impressionistic designs. Bernice has a talent for dress designing and sewing; also she does lovely ceramic tile work. I noticed several clay models of build-ings as well as wooden models; Melita explained these help her visualize her ideas. Certainly the first purpose'of this institute is sanctifi-cation of its members. Theystrive for a four-fold contact with Christ: Christ the Life, through prayer.and the sacra-ments; Christ the Truth, through study and meditation; Christ the Way, through i~bedience; and Christ the Worker, through creative human effort for love of God. Melita invites young people inclined towards the design arts, who would like to dedicate their service to God, to talk to her. Regina House is large enough to house several women. If men apply, perhaps a home close by will be found for them, while work and prayer will be centered in Regina House. The necessity for meals and housekeep-ing means the Institute must attract also "artists" of the kitchen and "masters" of the broom. In fact, Melita is ready to consider anyone who is willing to share her ideals and approach, and invites those interested to con-tact her at 801 25th St. N.W., Washington 7, D.C. So sold was I by my visit that I was ready to apply-- but Melita just won't take a mother of eight growing children. Reluctantly I said "good-bye" and went out the big black door and the lacy iron gate. I looked back with new appreciation at Regina House which today so sur-passes in beauty and liveability its original design. From the ordinary it has become majestic. I left, believing that Melita's plan for it also far surpasses the ordinary Chris-tian way of living and that its tower truly points to Heaven and its eternal history is just beginning. ÷ ÷ ÷ Restoration VOLUME 21, 1962 103 WALTER DE BONT, O.P. Identity Crisis and the Male Novice Walter de Bont, O.P., is a member of the faculty o! the Catholic University in Nijmegen, Hol-land. REVIEW FOR RELIGIOUS 104 Beginners' Failings Father Lacordaire,1 the day after his entry into the novitiate, confided to the master of novices: "Father, I can't stay here; these young men are childish and quite silly. They think everything is funny," "It would be a shame," the priest answered, "if the former preacher of Notre Dame of Paris should, by a hasty departure, give the world the impression that his entrance into religion had not been thoroughly consid-ered. Wait a while, then." Three weeks later the master of novices asked him, "When are you leaving?" "But I do not wish to go, so long as you are willing to keep me." "But what of your young companions who are so silly?" "Father," said Lacordaire, a little embarrassed, "I am the silliest of them all." In all the novitiates of the world since the beginning of monasticism there h~tve been young men, and some not so young, who were "a little silly." No matter how more or less normal they were a few weeks.previously, before they had left "the world," here they become affected by a whole series of strange phenomena which spiritual authors call "beginners' failings" (see especially St. John of the Cross, Dark Night, 1, 1-7). Using the material furnished by the experiment described below, the following section will give a rapid and pseudonymous portrait of certain "types" who betray the curious behavior encountered among be-ginners. *This article is translated with permission from the original article, "La crise d'identit~ du novice," which appeared in Suppld-ment de la Vie Spirituelle, 1961, pp. 295-325. The translation is by the Reverend John E. Becket, S.J. Passing Vagaries Brother Clement suddenly develops a phobia for drafts; underground currents beneath his bed keep him from sleeping; he wonders whether the spinach from the garden has enough iron to supply his needs; the light bulb on his work table endangers his eyes; and so on. No one has de-scribed more humorously than St. Teresa of Avila this kind of hypochondriac novice who seems "to have entered the cloister solely to labor at staving off death." She her-self, for that matter, knew this temptation of seeking "not to lose one's repose here below and still to enjoy God in heaven." John is a real gourmet--in search of spiritual delicacies. All his efforts are aimed at getting the satisfaction of a very sensible devotion from' prayer; In his :better moments he feels inundated with grace and spends hours in the chapel. When consolation no longer comes to him, he is desolate and lamentsin the blackest sorrow. At such times he passes the time of meditation breaking in books. Guy fears to embark on the road to perfection, excusing himself as one who was not meant to accomplish great things. He even thanks God for not making him too in-telligent. Comparing himseff with others, he has already lost all courage. Some suffer from quite peculiar sexual problems. At the very moment of prayer, confession, or communion, sexual feelings and reactions surge up. Cassian has already spoken of a brother "who enjoyed constant purity of heart and body, having merited it by reason of his circumspection and humility, and who was never afflicted with nocturnal emissions. But whenever he prepared for communion, he was sullied by an impure flow in his sleep. For a long time fear kept him from participating in the sacred mys-teries" (ConIerences, 22, 6). And then there are the pilgrims of ,the absolute with pure and perfect ideals. They are so punctual in their ex-ercises that you can set your watch by them; but they easily forget that the rule is merely a means to love God and their neighbor better. Burning with enthusiasm, they seem to have sanctity within their grasp. Lacking patience, they try to force the ascent toward God with Draconian measures. The novitiate is the decisive year in which holi-ness must be achieved. For them profession is a final set-tlement and not a decisive beginning. Or else there are the grim ascetics. In his enthusiasm for purity, Henry Suso did not scratch, nor even touch, any part of his body. Throughout the day he abstained from all drink. In the evening at the sprinkling with holy water, he opened his dry lips and gaped toward the 'sprinkler, hoping that a tiny drop of water would fall on his arid 4. + + Identity Crisis VOLUME 21, 1962 ]05 4. W. de Bont, OJL REVIEW FOR RELIGIOUS 106 tongue. At the age of forty, luckily, when "his whole na-ture was so devastated that nothing was left for him but to die or leave off his austerities," he opted for life and threw his whole arsenal of instruments of penance into the lake. For most of these novitiate "follies" are only temporary. Sooner or later good sense reasserts its rights, and the spiritual life of the subject becomes more balanced. St. Teresa had already clearly sensed that this bizarre conduct of the novice-beginner was somewhat forced and not genuine: Anything which gets the better of us to such an extent that we think our reason is not free must be considered suspicious, for in that way we shall never gain freedom of spirit, one of the marks of which is that we can find God in all things even while we are thinking of them. Anything other than this is spiritual bondage, and, apart from the harm which it does to the body, it constrains the soul and retards its growth (Book of the Foun-dations, Chapter 6, from The Complete Works ot Saint Teresa oI Jesus, translated and edited by E. Allison Peers, Volume III, p. 32 [London and New York: Sheed and Ward, 1946]). If "our reason is not [completely] free," then we are not fully on the plane of moral defects, but partially on that of psychic determinisms. And it is precisely the psychic aspect of these, phenomena that we propose to study in this article which has no other aim than to throw some light by the help of modern depth psychology on this strange being whom the masters of the spiritual life have been ob-serving for centuries, the beginner par excellence, the novice, and on his imperfections. The perspective of this article must, then, be clearly emphasized. This is not a work of spiritual theology. The theologian contemplates the events of the novitiate with the eyes of faith; he sees there the hand of God and the conflict between grace and sin. The perspective of this article is much more modest; it is, to put it simply, psychological. Without in any way denying the workings of grace, we shall systematically ab-stract from them; for the designs of God and the ways of grace are not apprehended by the purely human ways of kno~ving which alone are at the disposal of the psychol-ogist. While leaving aside the supernatural aspect of the growth of the novice, we are bound to point out that this aspect tias been amply clarified by the masters of spiritual theology from Cassian and St. Benedict to St. John of the Cross and contemporary authors. Working Hypothesis and Methodology To initiate the psychological study of the novice and of his "imperfections," we took as "subjects" twenty-eight male novices belonging to two quite different communi-ties. We asked for volunteers only, but in each novitiate everyone volunteered. The age of our subjects varied from eighteen to twenty-two years. The level of their previous instruction was for the most part uniform, and they were about equally divided between those, from rural and those from urban backgrounds. The experiment was made dur-ing the fourth month of the/novitiate. i~ A double series of tools was used, since our aim was to clarify certain problems of the spiritual life. of the sub-jects by a study of their personality in the course of evolu-tion. a) For the study of personality, projection tests were used, especially the Rorschach and the Thematic Apper-ception Test (T.A.T.), since these two tests are universally recognized as highly useful for this purpose. The admin-istration of the Rorschach was preceded by the drawing of a human figure, so that the subject might implicitly per-ceive that a creative effort was expected of him. b) For the study of their spiritual life, the novices were asked to write a four-page essay entitled "The Ideal and the Difficulties of My Spiritual Life." c) To complete our information from the character-ological as well as the spiritual side, we conducted inter-views of about an hour with each subject, his master of novices, and the assistant to the master of novices. It was striking, especially in going over the Rorschach protocols, to see the number of signs of anxiety, of ten-sion, and of disintegration. Equally striking, however, were the efforts at synthesis. Given the age. and the situa-tion of our subjects, this called to mind the psychological situation described by Erik Erikson under the name of "identity crisis" (see Erik Erikson, "The Problem of Ego Identity" in Identity and the Lqe Cycle, volume one of "Psychological Issues" [New York: International Univer-sities Press, 1959]). As a matter of fact, the novice is a young adult, around eighteen to twenty years of age. As others become doctors, engineers, and fathers of families, he, at the end of his adolescence, chose in a more or less definitive way the role he wanted to play in adult society: that of religious or priest. This role is the result and syn-thesis of his entire previous development. In this connec-tion, Erikson uses the word "identity" because in this role the young man ought to be able to accomplish the best he is capable of while at the same time promoting the aims of society. The novitiate is his first serious testing of this role; he is vested in the religious habit and he follows the rules of his community as they are adapted for re-cruits. What does this identity of pries.t-religious become in the novitiate? Is the young man able to realize it here in the way in which he dreamed of doing? Does the com-munity he has chosen respect this identity? If these ques-tions receive a more or less negative answer, .a crisis oc- VOLUME 21, 1962 curs, an identity crisis because it is the novice's identity that is brought into question. As with every crisis it is manifested by certain symptoms; and one may assume that the imperfections of beginners are precisely the signs of this crisis on the religious plane. Our hypothesis then is this: The novitiate induces in the young religious a crisis about his identity, about the role he wishes to play in life, a role which is the end prod-uct of all his previous development; this crisis comes from the fact that this role is threatened by the novitiate; and the imperfections of beginners are the symptoms of this crisis. In order to understand this hypothesis better, a more ample presentation must be made of Erikson's notion of identity. This will be done in several of the following sec~ tions. ÷ ÷ ÷ W. de Bwnt, O.P. REVIEW FOR RELIGIOUS 108 Identity, Synthesis of the Personality During adolescence all the impulses of earlier life re-appear accompanied by a strong genital drive. It is the characteristic work of the male adolescent to subordinate this chaos of impulses under genitality and find them their proper object, a girl. But this adjustment of one's infan-tile heritage to one's new acquisitions does not confine itself solely to the level of impulsive life; it equally con-cerns the other functions of the personality, the ego and the superego and their identifications. For the young man. must subordinate his previous identifications to a new kind of identification, an ultimate identity learned in so-cial contacts and competitive apprenticeship with his equals. These new identifications no longer have the ca-priciousness of infancy or the experimental fervor o youth; with extreme urgency they impel the young indio. vidual toward choices and decisions which progressively conduct him to a final definition of himself, to an irrev-ocable configuration of rol~s, and then to lifelong com-mitments. The normal adolescent performs this reintegration him. self, using spontaneously chosen adults and older adbles-cents as his models. But the age at which this synthesis is completed varies considerably. The more complicated a civilization is, the longer it takes its members to integrate their personality and find their place in society. At the bee ginning of our era people were married at Sixteen, a thing that rarely happens today. Suso entered the novitiate ar thirteen, whereas nowadays even canon law considers thi.~ too early. Moreover it would seem that workers or farm people come to adulthood before members of the profes. sional classes who have more to integrate and spend a longer time in training. Finally, the presence of acute conflicts can make this integration even more difficult and slow. At the worst, they may even render such integration impossible and the subject becomes neurotic or psychotic. Identity, a Psychosocial Reality This ultimate identity of which we have been speaking is unique for each individual because no two ,develop in identically the same way. '~Id~e'~,er, it is fa~'~O~ being individualistic. A person becomes himself only in a given society and in order to live in that society according to that identity. Ideally, identity implies that one is most oneself when one is most in relation with others and that our personal values and ideals coincide for the most part with those of the environment which is accepted by the person and in which he feels himself accepted. It is of ex-treme importance for the formation of the identity of the young man that society respond to him and that he receive a function and a status which integrates him into the community. In order to take his place in society the young man must acquire the skillful use of his principal ability and fulfill it in some activity. He should enjoy the exercise of this activity, .the companionship which it furnishes, and its traditions. Finally he must receive a setof teachings which allow him to see the meaning of life: religion, philosophy, or some ideology. Speaking psychosocially, the'h, identity is the role, integrated into the character, which the indi-vidual wishes to play in society and for which he expects the approbation of society in order to give meaning to his life. After the psychosexual delay of the period of latency there must, in consequence, be another delay, adolescence, so that the already sexually adult young man may, by freely experiencing different roles, find himself a place in some section of society, a place which in its definiteness seems made uniquely for him. The Genesis o[ Identity Identity must not be confused with identification. The simple addition of infantile identifications (the child act-ing like his parents, his brothers, his uncles, his teachers, his friends.) never results in a functioning personality. These identifications are too disparate and too contra-dictory; they are, moreover, often far from being socially acceptable or realistic, since the child's imagination dis-torts the image of his. parents or other models to suit his own needs. The final identity which emerges in the course of adolescence and which at the end of its development is largely fixed, is rather a new configuration which includes all previous usable identifications while transcending them all. They are transformed to make a whole which is unique and reasonably coherent. This new configuration ought to be achieved in such a way that in it the physical 4. VOLUME 21, 1962 ]~9 ÷ ÷ W. d~ Bont, O.P. REVIEW FOR RELIGIOUS constitution of the young man, his affective needs, his best liked capacities, his effective defense mechanisms, and his successful sublimations find their rightful use. The formation of personal identity, then, has its roots in the most distant past of the individual, a past often lost in the clouds of the unconscious. It begins with the first introjections and projections of the baby whose relative integration depends on a mutually satisfying relationship between the child and his mother. For it is she who must give him that basic trust in himself and in others which is at the foundation of any process of becoming social. Then follow the different identifications of childhood which will be the more successful according as.their proto-types show themselves to be both loving and firm. The last step of the formation of the ultimate identity begins when the usefulness of identifications is over. It consists of the repudiation of some infantile identifications and an absorptive assimilation of others of them into a new configuration, which in its turn depends on the proc-ess by which a society (or the subgroups of a society) "identify" the young man by recognizing him as someone who ought to have turned out as he did and who is ac-cepted as he is. Society in its turn feels "recognized" by the individual who demands to be accepted, or profoundly and aggressively rejected by the individual who seems un-interested in any social integration. Identity manifests itself, then, in the role which the young man is going to play in society. Identity Crisis When the young man, emerging from.adolescence with his newly acquired identity, does not find in society the place he needs in order to continue to be what he has been and to develop still more, he runs the risk of a crisis. His ambitions may be too vast, society too different from his ideal; certain aspects of his identity may be poorly de-veloped in relation to what is demanded by the customs of his milieu from the viewpoint of sex, occupation, or in the area of academic or athletic competition. This constitutes a failure, at least a partial and provisional one. The at-tempt to enter into a relationship with society will piti-lessly reveal any weakness up to now latent in his identity. There results a state of confusion with the following symp-toms: a feeling of isolation, a breakdown of the feeling of personal continuity, shame, inability to enjoy any ac-tivity, a sense of enduring life rather than of actively living it, a distorted perspective of time, and finally, an extreme mistrust of others as if society were in opposition to what the subject wants to be. But no matter how many neurotic or psychotic symp-toms may be discovered, an identity crisis is not a sickness. Rather, it is a normal crisis, that is, a normal phase of sharp conflict characterized by an apparent wavering in the strength of the ego, but also by great possibilities for growth. Neurotic and psychotic crises are characterized by a tendency to perpetuate themselves because o~ a loss of defensive energy and ~i deep social isolation.~ A'grOWth crisis, on the contrary, is relatively more easy to overcome and is characterized by an abundance of utilizab!e energy. This energy, doubtless, causes the reawakening of dormant anxieties and engenders new conflicts; but it supports the ego in the functions it has newly acqtiired or developed during the search for new opportunities or for, new rela-tions which society is more than ever ready to offer. What appeared as the .onset of a neurosis is often only a quite acute crisis which dissipates itself and helps more than it harms the formation of the subject's identity. Some cases, however, reach a less fortunate outcome: derangement, suicide, or a confirmed case of nerves. We have already briefly mentioned the characteristic symptoms of the identity crisis, now it will be worthwhile to give a more ample description of them by contrasting them with the dimensions of an ultimate identity success-fully achieved. The Dimensions of Identity and Its Crisis At each stage of man's psychosocial, development cer-tain criteria allow us to see whether the individual has passed through this phase successfully or whether he has failed. So it is with the baby's crisis of trust (in the oral stage of development); with the crisis of autonomy at the age of two (during the anal phase); with the crisis of in-itiative around the age of five years (the age of the Oedipus complex); with the assimilation of work during the time of schooling; the crises brought about by marriage and the birth of children; and the problems posed by maturity and old age. What interests us here are the criteria which let us evaluate the identity crisis in the passage from puberty to adulthood. Erikson gives eight criteria which show whether the young man has succeeded in building up for himself in accordance with his possibilities an ultimate identity which is both balanced and accepted by his environment, or whether he remains at grips with an outgrown identity which is deficient and replete with conflicts. As has just been said, each growth crisis reawakens sleeping anxieties, the relics of old battles in former crises which were buried but not done away with. In the identity crisis certain con-flicts of preceding stages of psychosocial development are reawakened. This reawakening evidently does not bring these conflicts forward under the shape which they had when the subject was still a baby or a small child, but in a Identity Crisis VOLUME 21, 1962 ÷ ÷ W. d~ Bont, O.P. REVIEW FOR RELIGIOUS way that is colored by his current development. The first four dimensions of the identity crisis mentioned by Erik. son are reawakenings of former crises which, as we have mentioned, have to do with trust in o~hers and in oneself, personal autonomy from others, the ability to take the ini.~ tiatives by which one becomes "someone," and the ability to do one's work well. But the young man is not formed by his past alone; he is also stretching towards the future; The last three dimensions of the identity crisis are then foretastes of the problems which he will have to resolve later on in his life when he marries, when he becomes a fafher, or when he .reckons up the balance of his whoh: life. ¯ Here then are the eight criteria or dimensions of the identity crisis: a) Presence. or absence of a perspective in life. The young man in the grips of an identity crisis manifests a confused attitude toward time which may be more or less grave according to the case. He sees no prospects for him-self in life. Since his identity is not well defined and he is fully confused with regard to his place in society, his con-fidence in the future is completely overturned. He is in despair, even if this shows up as a headlong precipitancy with which he tries to reach his goal, like the student who, for an elementary examination in biology, studies only the most advanced articles. This is a derivative revival of the impatience found in the child who has not yet realized that all human activity realizes itself only gradually in obedience to the progressive nature of time rather than all at once as if by magic. When the young man resolves his crisis and begins 'to become himself, when he synthesizes the different aspects of his character and finds his place in society, this co:a-fused attitude toward the temporal element of his life is changed into a rich diversity of prospects; at the same time he becomes open to the temporal dimension as indispen-sable for every building up of his personality. Moreover, through the temporal dimension of the ideology which it offers him, society can help the young man to rediscover the feeling that his past and his future have a meaning. Most religions, philosophies, or political doctrines teach that there is a meaning and a direction to life. Even though such an ideology may not be altogether realistic and may represent a certain simplification of the order of things, still, in such a situation its pedagogical usefulness is real. b) Self-certainty or self-consciousness. The young man going through an identity crisis is characterized next by insecurity, by a doubting of himself accompanied by shame at what he is or has been. What reappear are the social characteristics of the anal stage. Once he has regained at a higher level the balance which he had achieved before, the new sense of his own meaning gives him the necessary assurance to face life and to assume his chosen role in society. Here again, in the recovery of assurance, social surroundings can be a powerful aid by the uniformity of conduct, arid ,sometimes of~:clbthing, which they impose, often without even demanding them by an explicit code. With the help of this uniformity, the young man, though in a state of confusion, may tempo-rarily hide his shame and his doubts until his identity is sufficiently reestablished. c) Free experimentation with roles or its absence. The healthy young man's entrance into adult society is char-acterized by the provisional adoption of a great variety of roles and initiatives, each of which is tested by a process of trial and error in order to .decide which is better for him so that he may make a final choice which will determine the principal content of his adult life. This is a prolonga-tion of the child play of the Oedipal age in which the child sought to overcome anxiety by his identifications; the child of four who plays at driving a bus attains, in this way, at least in his imagination, equality with the adults he fears, especially his parents (the castration complex of classical psychoanalysis). But in certain cases, especially if adoles-cence is unduly prolonged, the opposite of this free ex-pe. rimentation with roles is found. To characterize this other extreme, Erikson speaks of negative identity, that is, "an identity perversely based on all those identifications and roles which, at critical stages of development, had been presented to the individual as most undesirable or dangerous, and yet also as most real" ("The Problem of Ego Identity," op. cit., p. 131). The 'young man whose mother is always saying, "If you act that wa~ you will turn out like your uncle [a drunkard]" can end up precisely that; he identifies himself with what is forbidden because it is more real for him than the positive ideal which' his mother never spoke of with such eloquence. According to some recent research (that of Adelaide Johnson and her staff) juvenile delinquency (in the area of aggressivity)and perversion (in the sexual area) are frequently the result of such largely negative education. But there are still other ways to renounce a free experimentation with roles; for example, the renouncement of personal identity in an ex-treme conformism which tries to root out everything which goes against even the excessive demands of the en-vironment. Here again the different segments of society offer the young man initiations or confirmations which are apt to encourage the spirit o[ initiative while channeling it and allaying the reawakening of Oedipal guilt. "They strive, within an atmosphere of mythical timelessness, to com- . 4- 4- 4- VOLUME 21, 1962 113 ÷ ÷ ÷ W. ~e Bo~t, O.P. REVIEW FOR RELIGIOUS bine some. form of sacrifice or submission with an energetic guidance toward sanctioned and circumscribed ways of action--a combination which assures the development in the novice of an optimum of compliance with a maximum sense of fellowship and free choice" ("The Problem of Ego Identity," op. cit., p. 144). d) Anticipation of achievement or work paralysis. The next characteristic of the adolescent who is initiating him-self into society is the anticipation of success. He feels able to accomplish something, to fulfill his function in the. community in such a way that the other members will re-pay him by their esteem. This is a prolongation of the ap-plication to school work during the period of latency. When things go poorly, the subject, instead of feeling him-self able to assume his role, is paralysed in the work he is doing either because his ambitions are too vast or because his environment has no place for his special capacities or does not give him the recognition he hopes for. Or he risks everything to gain everything and throws himself." prematurely into an intellectual or social activity which is extravagant and rigid and which may in the end com. pletely destroy his personal happiness, if not his physical existence: At the root of ~ill these forms of work pathology we find, according to Erikson, a reawakening of Oedipal competition and of the rivalry with his brothers or sisters. The different segments of society help those who are the process of learning and of trying out their social role by offering them .a certain provisional status, that of ap-prentice or student--with all that these imply of duties, competition, freedom, and also of potential integration into the hierarchy of jobs and of classes, as in associations for young adults (for example, political parties have their sections for youth which act ~s an initiation into adult life). e) Identity or confusion. The most general character-istic of the young man who has not yet achieved interior and social balance is confusion. This is the global result of all the imbalances set up by the reawakening of old conflicts and of all the confused attitudes which come from the fact that the ~oung man is still unable to take his place in the community of adults. A multiplicity of contradic-tory roles results. Two souls come to exist in one body, as the hermit and the power mad man did in Francisco Jimfinez de Cisneros (Le Cardinal d'Espagne), or ~2z~chiely and Tenebroso-Cavernoso in Father Joseph, the grey emi-nence, "combining in his own person the oddly assorted characters of Metternich and Savonarola" (Aldous Huxley, Grey Eminence [New York and London: Harper, 1941], p. 128). Nevertheless, when the conflict has been crystal-lized, that is, become irreversible, we no longer speak of an identity crisis or of confusion, but of neurosis (sympto- matic or characterological) and of psychosis in which the 'T' has become someone else in the complete collapse of the sense of oneself, as in the case of the novice who, having divested himself in choir, appeared on the altar before the community piously assembled for a ho.ly hour and said, "I am the Immaculate C6nceptiofi."'~ The opposite of this confusion, which emerges in a more or less definitive way at the end of a successful ado-lescente, is identity. It is the feeling of having integrated into one's person all the valuable elements of one's child-hood heritage in order to give oneself with all one's forces .to love, to work, and to the social commitments, of adult life. We need not develop this sinc~ it has already been treated in previous sections of this article. f) Sexual identity or bisexual.conIusion. We come now to the ch~aracteristics of the identity crisis which are not derived from old, preadolescent' conflicts reawakened by physical maturation, but which are rather the precursors of conflicts which will find their climax and their.resolu-tion later in the ages of preadulthood, adulthood, or ma-turity, The proper task of the preadult period is intimacy, es-pecially sexual intimacy, with a partner. According to Erikson the "utopia of genitality" ought to include: mu-tual orgasm with a loved partner of the opposite sex with whom one is willing and able to share mutual responsibil-ity and with whom one is willing and able to adjust the cycles of work, procreation, and recreation in such a way as to assure their offspring a similar satisfactory develop-ment. As for the celibate, "a human being should be po-tentially able to accomplish mutuality of genital orgasm, but he should also be so constituted as to bear frustration in the matter without undue regression wherever consider-ations of reality and loyalty call for it" (Erik Erikson, Childhood and Society [New York: Norton, 1950], p. 230). Whoever fails at this stage becomes an isolated personality. In the identity crisis the precursors of these extremes are seen. The one who will later succeed in entering into a true intimacy with another is the one who succeeds in integrating into his personality the true characteristics of his sex, who sees himself both consciously and uncon-sciously as pertaining to his sex, and not more or less to the other sex. In those periods when the personality is less structured, and especially in irreversible pathological cases, there is a clear incapacity to assume the role proper to one's sex, a confusion of masculine and feminine traits which exceeds the relative confusion which' is normal at the beginning of adolescence. Intimacy presupposes, therefore, a sense of one's iden-tity, a capacity to be oneself on the sexual level as on other levels: "The condition of a true twoness is that one must ÷ ÷ VOLUME 21, 1962 115' 4. 4. 4. W. de Bont, REVIEW FOR RELIGIOUS first become onself" (Erik Erikson, "Growth and Crises of ~he 'Healthy Personality' " in Personality in Nature, So-ciety, and Cultizre, C. Kluckhohn and H. Murray, eds. [New York: Knopf, 1956], p. 222). Anyone who has .not achieved his own identity can not have intimate relations with another. He will take refuge in a sterile isolation for fear of losing himself completely; or else he will turn him-self over to another body and soul borrowing the identity of the other to fill up his own void, in this way vainly seeking to resolve an identification which was not success- [ul in childhood. Different societies have very different means of helping through these difficulties the young man who is already physiologically, though not socially, adult: by demanding complete sexual continence; or by permitting sexual ac-tivities which do not lead to definitive social engagements; or by stimulating sexual play without intercourse (pet-ting). The purpose of this prop is to stimulate and to strengthen the ego and its identity. g) Authority: orientation or conIusion. The adulthood of a truly healthy man ought to be characterized by pro-. creativeness; this means assuming responsibility for' the. next generation by parenthood or by other forms of al-truism and creativity. A failure along this line means that' one is absorbed in his own problems instead of placing his energy at the service of others. This is a victory for narcissism: "Individuals who do not develop generativity often begin to indulge themselves as if they were their own one and only child" (Erikson, "Growth and Crisis of the 'H~althy Personality,' " op. cir., p. 223). What forecasts this approaching procreativeness in the young man is the ability to be either a leader or a follower according to circumstances. The attitude of the subject {n everything that conc(rns authority (exercising it or obey., ing it) is realistic. Any future failure of procreativity be-trays itself in the inability to lead or to follow when one of these two relationships is required. It is especially in sub-groups of his.companionsthat society gives the adolescent the opportunity to try out this strength in the area of aw thority. h) Ideological orientation or conIusion o] ideals. When he has arrived at maturity, the normal man has the sense of having completed his task as far as possible. He accepts responsibility for what he has made of his life and of his personal abilities. Having helped others to become them-selves, he can now pass on this responsibility to the next generation and withdraw from the scene. The man, on the contrary, who has not realized his potentialities for the service of others will experience despair and disgust with himself. He would like to begin his life over but realises that it is too late. His life is a failure whether he admits it to himself or hides it by projecting the blame onto others. This was the case with Father Joseph, that "grey emi-nence" whose double identity was mentioned above. At the end of his life, he felt the bitterness and frustration of a man who has seen God, but who, through his own fault, has lost Him in the attempt t6i'ser~ two mastersJ~loser to us, we have the story of, Sister Luke' and of all those who leave their communities around the age of forty. These two possible attitudes which can emerge at the crisis of maturity are foreshadowed with the'young man by an ideological orientation, "a choice among many val-ues of those which demand our allegiance"; or on the con-trary, by a chaos of ideals without connection or sy.nthe-sis. Society helps the young man here by proposing a variety of ideologies each of which may be useful to him in proportion to its internal consistency. The above paragraphs are a brief presentation of the eight criteria which, according to Erikson, show whether and how the young man succeeds in constructing an iden-tity of his own. If in one or other of the eight areas listed he does not succeed in extricating himself from the confu-sion engendered by this indispensable maturation of his personal identity, he risks becoming the victim of a more or less profound psychic derangement, which may assume the shape of one of the classical forms so thoroughly stud-ied by clinical psychology: symptomatic neurosis, charac-ter neurosis, delinquency, psychosis, and so on. In spite of the interest there might be in studying these personality troubles as functions of the eight dimensions enunciated by Erikson, it is more to our purpose to apply the light of what has been said about the identity crisis of the young man to a study of the problem of the novice, of his quest for identity, and of the crises which this quest may involve. Identity Crisis in the Novitiate The young man who arrives at the door of the novitiate already possesses a certain identity which is more or less well-founded. It shows itself in the choice he has made: to become a celibate instead of marrying; instead of becom-ing a doctor, engineer, or grocer, he aspires to a function in the Church. Moreover, he has chosen this particular community rather than some other. All these factors (cel-ibacy, priesthood, community) are so many aspects of the role which he wishes to play in life. Vaguely he sees him-self in the future as such and such a person, with a more or less specific function, whether it be that of preacher, pro-fessor, pastor, or diplomat attached to a nunciature. This role is the end product of the candidate's total past life, the synthesis of his previous psychic development, But after four months of ttie novitiate (the stage at which the novices who were the subject of our experiment had arrived), the ÷ ÷ ÷ Identity Crisis VOLUME 21, 1962 W. d~ Bont~ REVIEW FOR RELIGIOUS great majority o[ novices are plunged into a more or less pronounced Crisis o[ identity. Signs oI the Crisis In the tests a considerable number of confusion symp-toms were.found, many more than in a group of students of the same age and background who were beginning their studies at a university. We cannot enter here into the more minute d~tails of these symptoms because of their too tech-nical nature; nevertheless, the following should at least be mentioned: a) The universal presence of a considerable anxiety. Anxiety is always an experience of the disintegration of the sell when old conflicts renew their attack. b) Equally striking was the great number of poor in-terpretations in the Rorschach, although they ought not to appear in a normal protocol. Even by using the Ameri-can scoring system of.Klopfer who tends to diminish their number, twenty-two out of twenty-eight novices gave them. This indicates a certain loss of contact with reality which is experienced as too hard, a retreat into phantasy which accompanies the identity crisis. c) Almost all the novices suffered from bisexual con-fusion with a reemergence of feminine traits. This was not manifested in overt sexual responses (except in two cases),, for the novitiate for the most part suppresses overt manifestations of sexuality. But it was visible, for example, in the defective sexual identifications given to the human figures on the Rorschach.cards and those of the T.A.T. (sixteen novices out of twenty-eight). d) Besides, seventeen out of twenty-eight subjects had a deficient image of their own body, according to their drawing of a human figure. This should not be surprising, for the image (more or less unconscious) we have of our own body is a visualisation of our identity. It is very sen-sitive to the influences of the environment; for example, to the interpretative power of clothing. The substitution of the religious garb, a skirt, for lay dress (masculine) has, from this point of view, a profound effect on one's sense of one's identity. "We identify ourselves with others by means of clothes. We become like them. By imitating their clothes we change our postural image of the body by taking over the postural image of others. Clothes can thu:; become a means of changing our body-image completely" (Paul Schilder, The Image and Appearance ol the Human Body [New York: International Universities Press, 1950], p. 204). The great number of deficient images of the body means that our subjects were in a siate of transition between their former identity (the "old man") and their new one. At the level of conscious behavior the crisis betrays it- self in all kinds of sentimental, per~ectionistic, depressive or even mildly paranoid traits. Brother Claude feels sad-dened by the November weather; another is not at ease working with the lay brothers in the garden; Robert thinks that his companions have something~against him when his prayer is not going well; Josephofeels depressed because he may not go out; and the imagination of John-Paul takes refuge in the past. As' for authority, almost all had a poorly balanced attitude, falling either into an exaggerated sub-missiveness or into revolt, or ifito indiscreet exercise of their own authority. Examples of these will be given later. The majority of the novices, then, manifested the two dimensions of the identity crisis which are at the heart of the religious life, for they relate to the vows of chastity and obedience: bisexual confusion and confusion with re-gard to authority. Catalysts of the Crisis The causes of the identity crisis can be summarized in this way: There is crisis, confusion, and disintegration be-cause the novitiate calls into question the initial identity with which the young man came to the novitiate. a) The young man already had a certain role in life before his entrance into the novitiate; he was president of his class, a member of Catholic Action, a well-known foot-ball player. He had a status in his environment, and be-cause of it he enjoyed the esteem of others. Entrance into the novitiate puts an end to all this. He changes his envir-onment and he must remake his reputation. Former modes of satisfaction no longer exist. A whole network of rela-tionships is broken; and it was precisely within this net-work that he found his own place, that he had realized, provisionally but really, his identity. All this he has to do over again. The impossibility of living out his identity in the old way almost inevitably causes a disintegration. The aspirations of the subject and almost their entire psychic substructure remain in suspension until they can be replaced by others or be reaffirmed. Before his novitiate Claude was in love with a some-what maternal girl who was a great help to him in his dif-ficulties. She forced him to become open, although in his own words he had tried to kill his sensitivity. She made an opening in his armor; he could communicate his ideal instead of pursuing it all alone. Separation from her at his entrance into the novitiate was difficult for him. His mem-ories of tenderness keep him alternating between melan-choly and aggressiveness. Arthur, the son of a farmer, is a young man whose strong ambition was enough to assure his success in stud-ies at the rural high school he attended, though from time to time he got on the nerves of his companions. In the ÷ ÷ VOLUME 21, 1962 ll9 novitiate he is more or less forgotten, for the smarter city boys leave him in the shadows. They take in with ease and naturalness everything that he had to fight hard for with an unremitting labor which had in turn cut him off from his modest origins. He can no longer play the role into which he had thrown all his energy. He has lost his place in society. He becomes depressed, grows still more ambi-tious in doing the Work of the novitiate, and becomes over sensitive to the least remarks of others. As for John-Paul, the role he wishes to play in life can be adequately summed up as that of an important priest, very esteemed by his people. Already at college he had to be first in the class to get admiration; and later, feeling himself crowded too closely by the other students, he plunged himself into extracurricular activities for the same reason. But the novitiate, the first step toward the realization of his identity as a priest, becomes a place of frustration and crisis. There he is far from college where he played a role of the highest rank and equally far from a friend whose affection gave him a sense of personal value. Here no one knows him. Hence his homesickness. During meditation he thinks of his friend, of past times, especially of those scenes in which he played an eminent role; or else he thinks of the future, he sees himself in the pulpit as a preacher. Evidently John-Paul is hypersensitive to the impression which he makes on the other novices; for example, in his reading at table. He takes great care with his hair, gives it a real coiffure, and contemplates himself in the mirror. b) Entry into the novitiate not only deprives the sub-ject of a part of his previous identity, but the community also wishes to change the candidate who comes to it in order to make him into a man who bears the community'.~ image and likeness; in other words, a religious with the spirit of his order. It is far from accepting the candidate as he is. The community has quite fixed ideas about what its members ought to become. Certain aspects of the nov-ice's previous identity, therefore, are necessarily destined for elimination while others must be developed to a more considerable degree. This is a changing of habits with its intellectual accompaniment--indoctrination. The conditions necessary for all indoctrination are (see Erikson, Young Man Luther [New York: Norton, 1958], p. 134): Isolation from the exterior world: family, friends, the old environment. Restriction of the sources of sensory stimulation and an immense value-increase in the power of words. The elimination of all private life, emphasis being placed on common life. Common devotion to the leaders who constitute and represent the community. The novitiate is a closed society; no influence is toler-ated there which would compromise the work of reforma-tion and indoctrination. Consequently no girls, no going out, no radio and television,.rio~,p6cket moridy~V~i~y~ ~ew visits. As for papers and magazines, only the more pious and serious ones will be allowed, In order to occupy the mind of the novice now emptied of worldly concerns, it is filled with spiritual teaching. So that he may be put on. the right road, the candidate is submitted to a daily pro-gram that is rigorous and unchanging and thateventually forms his mind as drops of water wear away stone. He is required to judge his own failings in the twice-daily ex-aminations of conscience. He may have no other company than that of the people who embody or partake of the desired ideal: the master of novices, his assistant, the other novices; there is no other model with whom he may iden-tify. The novitiate is, then, a dosed society in which the voice of indoctrination reverberates like an echo in an empty cave. For a change so profound must be brought about in the young man that once he has set out into the world upon his apostolic mission his' new identity must be the one which prevails over all previous attachments. He must himself become a representative and an incarnation of the spirit of his institute. That the "old man" feels uneasy in this hothouse should not be surprising. For example: Brother Yves states that: the isolation from people causes me some trouble, for I feel the need to be fully accepted as I am and also to be understood . My greatest fear about religious life and particularly about common life is that I may cease to be myself in order to fall into line. I fear a conformity in which all would be superficial and artificial, in which nothing would be assimilated, made per-sonal. I do not desire conformity, uniformity, stoic equanimity in my life. Here we discover an interesting difference between the two novitiates we have studied. In one, spiritual forma-tion is much more intense than in the other. The novices give reports of their spiritual progress to the master of novices, who follows and directs them very closely. The other master of novices, on the contrary, is a proponent of less exacting methods. In the "tight" novitiate, certain of the young men regressed to a point that was not reached by comparable novices in the more relaxed novitiate. Their crisis was more violent, for inevitably the less ac-ceptable aspects of their old identity were attacked with greater force. c) A third cause of the identity crisis in the novitiate ¯ comes from the fact that the previous ideas of the young man about the community of his choice are rarely real- 4. 4. 4. Identity Crisis VOLUME 21, 1962 121 ÷ ÷ ÷ 1¥. 4~ Bo~t, O.P. REVIEW FOR RELIGIOUS 17.2 istic. Most often they are based on an idealized image of certain members of the community whom he knew before he entered either personally or through reading. He may imagine that every Franciscan is a Poverello, every Jesuit a Teilhard da Chardin, and every Dominican a Sertil-langes. He wishes to become like them. But he finds out very quickly that most of the members of the religious community are far from being the incarnation of this ideal, and then the novice frequently wonders whether his place is in the institute he has chosen, since it is of so little help to growth in his present identity. When Brother Irenaeus triumphantly ascertains that certain of the old fatheks do not practice what is demanded of the novices, his pride and his mistrust are the means by which he pro-tects his own high ideal. Francis, on the other hand, criti-cizes his fellow novices: they should be more perfect. He can't understand why they should be looking out the win-dow, why they should quarrel, or why they slip apples into their pockets after dinner to eat them in .their rooms. All this is personally disgusting to him. "If they entered religion to act like that . " And he is sorry that "medi-ocrity is not only found in the world, but also in the cloister." His excessive criticism is a means of defending himself against the temptation to do what they are doing, a temp-tation which is inadmissible because of a too rigid con-science. d) Finally, most communities have a great number of ministries to perform. It is often the decision of superiors which determines what role will later be assigned to the novice; whether he will be a missionary, a professor of apologetics, a parish priest, a teacher of the young, or the treasurer of the house. For one who has set his heart on the role of missionary, for example, obedience may create from the novitiate on a climate of uncertainty, a doubt about the possibility of realizing his role in life, his iden-tity. For we must not forget that one's identity is a synthe-sis of all one's previous development and hence it is not changed as one changes clothes. The novice ought, never-theless, to leave himself open to the possibility that the vow of obedience may make altogether a different thing of his life than what he thought. So it is that John-Paul wonders whether his superiors will let him go to the mis-sion where "the pagans, once converted to the faith of the gospel, will know better than the people of this coun-try the value of a priest." For he seeks everywhere the love and security he has up till now not found, and it was this quest which impelled him toward the priesthood. These four inevitable factors provoke an identity crisis in the novice which can go just "short of psychotic dis-sociation" (Erikson, Young Man Luther, op. cit., p. 134). This is a kind of fragmentation of the ego, a breakdown of the personality synthesis in a clash with the new en-vironment. The breach which the impact of this environ-ment makes in the synthesis is always located at its weakest point; that is, in certain conflicts Of the past Which Were poorly dealt with. In this serise,, the novitiate,brlngg .OUt the worst in oneself; the combined pressure of competition, adaptation to the level of the environment and the very rigid mode of life causes even the smallest weakness in the identity of the novice to burst fortl~. Beginners' Faults as Dimensions of the Crisis We can now parallel" the faults of beginners with Erik-son's eight dimensions of the identity crisis; for, according to our thesis, these faults are their equivalents in the re-ligious domain. As a matter of fact, it is not only the sogial life of the candidate which is troubled, but his spiritual life; all the more so since this constitutes the principal content of the life of the group and its members. We re-peat, we are studying the spiritual life here only under its psychological aspect and not at all under its theological aspect. a) Loss of perspective, the first of the dimensions of the identity crisis, betrays itself on the spiritual plane by a lack of patience, by a failure to apprehend that religious development has both its heights and its depths as does any other human evolution. This quest for the immediate is evident in spiritual gluttony and in its counterpart, dis-taste for spiritual realities when they do not procure a sensible satisfaction. It is equally to be found in those who wish. to push precipitously ahead. In his spiritual life Brother Mark seeks the love and consolation he did not receive enough of when he was little. In high school he created an environment for him-self which answered more or less adequately to his needs. But the change of environment deprives him of this sup-port and obliges him.to seek it elsewhere, in God. He seeks "the divine presence, a mysterious presence which I try to locate in myself without success. Each of my members dis-covers new sensations at this moment.". But when the quest does not succeed, "I feel a kind of di~sgust without reason or apparent motive. At such times Jesus does not seem to satisfy me; I thirst for something else too vague to be men-tioned or clearly defined." For Andrew, the need to rush ahead and a false apostolic zeal arose when common life and the demands of the no-vitiate for a change in his habits simultaneously reinforced a precocious superego and the unacceptable impulseg he was trying to harness] The unrealistic demands proper to these last two "imperfections" cause this novice not to feel at home with his less demanding comrades and his father ÷ ÷ ÷ Identity Crisis VOLUME 21~ 1962 ÷ W. de Bont, REVIEW FOR RELIGIOUS master who are themselves far from accepting with benev-olence this excess of zeal. To novices who have such difficulties the religious com-munity provides a helpful balancing factor in the per-spective of the future it opens to them. They are told of the various stages of the spiritual life; in the religious life there is a step-by-step education over several years (no-vitiate, philosophical and theological studies, ordina-tion.). There is a daily program set up in detail and firmly enforced. Finally, the candidate is promised cer-tain success in this world or in the next if he perseveres. b) Lack of assurance manifests itself in all those im-perfections which seek to hide certain defects by an im-moderate reaction: excessive shame for faults, a too literal adherence to the rules, indiscrete mortifications. Two ex-amples have already been given (B~'others Irenaeus and Francis). The novitiate offers the novices a provisional protection against their initial clumsiness in the unifor-mity it imposes in observances, clothing, spirituality. With this protection the novice is able to regain little by little the confidence in himself which was upset by the causes listed above. c) Pusillanimity in the spiritual life can be considered a failure to experiment with various roles; and certain forms of jealousy (of the progress of others) and of hypo-chondria (in connection with fasting, for example) can be considered as derivatives of Oedipal conduct. So it was that Henry, who was not able to identify with his dead father in order to attain, at least in his imagination, a superiority over his brothers which would give him a spe-cial title to the love of fiis mother, wished to carry on his apostolate in such a way that "after my departure people will forget completely that I was ever around, and that it was I who handled mattersY Fearing competition he does not dare to push himself forward. By always doing exacdy as the others, by effacing himself, he denies that he is dif-ferent, jealous, guilty of favoritism. In this case, the novitiate tries above all to encourage him to attempt one role, that of the apprentice religious. The novitiate is nothing else but an initiation into this role, begun with the taking of the habit as an exterior sign of the status which will be had henceforth in the com-munity and continued every day in the life of the novice. d) Paralysis about work clearly reveals itself in the dif-ficulties which the novice has from time to time in his spirit.ual exercises, meditation, examination of conscience, recitation of the Breviary. For Henry, for example, exami-nations of conscience remain at the surface of his person-ality. He fears lest his jealousy and anxiety come to the surface. Religious educators do everything in the noviti- ate to allow positive fulfillment, by teaching the novice suitable methods for achieving success in this domain. e) Lack of identity or confusion of roles manifests itself in a vague feeling of not b.eing at home in the novitiate, by nostalgia for the past, by the impo.ssibility of finding a place and a role in the communi~y: Examples Were" given above. The novitiate seeks to remedy this by encouraging the recruit to identify with his community by proposing to him in an exclusive way the spirit of the congregation or the order. f) Bisexual confusion manifests itself by all sorts of dif-ficulties with sex: the sexualization of religious life, for example, in sexual impulses at the moment of communion or confession; in particular friendships unddr the cloak of a spiritual relationship; in scruples about ~bad thoughts." Brother Guy, for example, transfers to Christ and St. John his tender feelings about a friend whom he has left in the world: You must have embraced very tenderly, as gently as do two beloved people spontaneously when one has acquired the other's special admiration; when one wishes to protest more deeply his profound joy in and friendly respect for the other. I would have liked to spend with the two of you those long evenings beneath the stars, as I had the happiness to spend them with James, speaking no doubt of Your ambitions, become those of Jol~n s~nce You loved him so tenderly, and he loved You. This transfer is meant to fill the void left by the impos-sibility of continuing an earthly friendship. What the novice should learn here, with the help of his spiritual director, is to renounce the exercise of his sex-ual faculty while at the same time .developing his manli-ness. This is impossible unless this renunciation is in-spired by valid and for the most part conscious motives ("for the kingdom.of God'i)and as little as possible af-fected by fear, shame, distaste, or guilt. g) The lack of reasonable attitudes with respect to au-thority is expressed by a crowd of symptoms: an extrava-gant docility, revolt against authority, a kind of freezing up in relations with superiors; too great a zeal to convert others where the aim is much more to resolve one's own problems than to help one's neighbor. 'Michael, for ex-ample, is so docile as to worry the master of novices some-what. He wants to be told what to do; he never resists; he has the spirit of. sacrifice; anything may be asked of him. If he is nettled, he gives a start and then merely smiles. His spiritual ideal is~ complete abandonment to God. He wishes to forget himself in order to be concerned only for God and His interests. Michael is a young man Whose mother thwarted him in his desire :for masculine inde-pendence. At the conscious level he submitted but uncon-sciously he rebelled against her. In the novitiate obedience 4. 4. Identity Crisis 1~5 4- REVIEW FOR RELIGIOUS is a most important matter and there are very few possi-bilities for aggressivity (for example, sports) left open to him. His problem, then, is accentuated. It may be under-stood, then, that for him God and the master of novices are conceived after the image of his mother. Peter's sense of his priestly mission still has "some end other than a supernatural one." The reason for this is that by a slightly megalomaniac identification with pater-nal authority, of which he makes himself the prophet, he is protecting himself against a feeling of persecution. The image he has of his father is split into two, and his feelings are equally divided. Everything good about his father is projected into God, everything bad into the devil. Accord-ingly, to save the world by his apostolate means in fact to preserve the connection with the good parent (God) and to eliminate the bad (the devil). Since the novitiate is a completely masculine society and at the 'same time by it.~ nature demands obedience, it further accentuates the con. flicts about sexuality and authority which underlie thi:~ apostolic identity (according to psychoan.alytic theory, the paranoid personality is rooted in homosexualized relation-ships with the father, the representative of authority in the family); but at the same time it makes the experience o[ the apostolate impossible for the time being. One may not go out during .the novitiate, and so the balance of forces in Peter is upset. The master of novices will have the difficult task of teaching the novices the just mean between the docility of a sheep and revolt at the barricades, as in the case of the novice who barricaded his door when the superior knocked to get him to rise (he always got up late). To give the novices certain opportunities for leadership frora the novitiate on may contribute to the development of the orientation which is desirable in this domain. h) Finally, a confusion of ideals is the most obvious thing about the novices who do not yet know whether they want to stay or leave the novitiate to return to the world or who hesitate to choose among several communities, Brother Mark has grave doubts about his perseverance because he is torn between a "worldly" past made entic-ing by the admiration he commanded at school and tile frustrations of his present conventual life caused by the lack of tenderness and esteem received from others. Spir-itual training here seeks to take away all ambivalence by presenting the novice with the ideology of his order and excluding all other ideologies (newspapers are ban-ishedl). A certain simplification results from this which sometimes becomes a caricature; one novice will think he is living the "pure gospel" because he walks .around in sandals as the apostles did; another will think he has found the perfect balance between contemplation and action because in his community Compline is sung in common before sleep. When the new identity of the nov-ice is sufficiently established, this simplification will no longer be necessary. Psychologically speaking, the faults of beginners are merely attempts to maintain'. Or to reestablish 15rovision-ally the psychic equilibrium which has been upset by the impact of the environment, an impact which has struck the novice at the weakest points of his former identity. As Father Mailloux has said, they are not "typically pathological reactions per se, but rather.irrational modes of expression, upon which the psychic apparatus will normally fall back whenever an individual is unable to cope with a stressful situation in some rational man-ner" (Rev. Noel Mailloux, O.P., "Sanctity and the Prob-lem of Neurosis," Pastoral Psychology, 10 [February, 1959], 40). For in successful cases the novice readjusts; he incorporates the identity elements offered him by the religious environment into the best which his identity al-ready has and gets rid of the less acceptable elements. Having provoked the crisis, a well-directed novitiate helps also to heal it. And once the adaptation is made and the novice has regained his place, this time in the community of his choice, his beginner's faults disappear like hay fever when the season has passed. In less successful cases, there is a failure. Concord be-tween' the identity of the novice and the demands or the support of the environment remains impossible: The reasons may come from two quarters: a lack of flexibility in the subject consequent upon an identity too charged with conflict as with the brother of the barricades cited above who left his community a little later,, or on the part of the community which is unable to Offer the novice the place which he seeks for his gifts and his particular abilities as in that sufficiently large novitiaite where .eighty percent of the novices left because of a master of novices still living spiritually in the nineteenth' century. The shock was the greater for them as their previous educa-tion was the more liberal. Conclusion We have studied in this article the psychological side of this night of the senses which the novitiate arouses by its very nature. By uprooting the candidate from his for-mer environment, it deprives him of the support which his identity enjoyed before in order to invite him to a higher spiritual balance. Our perspective, it is true, has been a restricted one; we have described only what the novitiate may have in common with any identity crisis studied by the psychologist. On this plane, the crisis of the novice resembles that of a young man who prepares 4. ÷ Identity Crisis VOLUME 21, 1962 W. de Bo~t, 0~. REVIEW FOR RELIGIOUS ]28 himself for army service at West Point, or who leaves hi.q small-town home to go to a large, university--although course the crisis has a different content according as concerns military formation, the situation of a student, or religious training---celibacy and examinations of con-science do not figure largely in a military perspective. For methodological reasons we have left aside that which con~ .stitutes the very essence of the life of the novitiate: the introduction to the life of consecration to God to which by His grace He has invited the novice. It is this properly spiritual aspect which masters of novices are best ac-quainted with, and they can guide themselves in this by a solidly established spiritual theology. Our only inten-tion has been to draw their attention to the psychological side of this introduction to sanctity, a side which it 'is better not to be totally ignorant of. The "follies" of nov-ices should not be seen as faults which are exclusively in the moral order, as pride, for example, considered as the capita) sin. There is question rather of provisional, and unsuccessful efforts to adapt oneself to a new situation; hence they are normal phenomena which always arise under one form or another when a man must remake the synthesis of his personality. Nevertheless, they are real difficulties and not imaginary, often very painful for the subject who undergoes them and annoying for those around him. The wisdom of an alert master of novices will assuage much of this human pain, and this the more so as he knows better the identity of the novice in ques. tion, with its strong points and its weak. This present article is limited to describing the iden-tity crisis of the novice. It does not pretend to furnish the elements of a possible prognostication. If almost all nov, ices undergo this crisis in some degree or other, how, among so many of the "imperfect," can those who will persevere be singled out from those who will leave or merely mark time for the rest of their lives? This is an important question, for the novitiate terminates with a profession which, even though it be temporary, repre-sents a real and very profound commitment. Certain re-marks of St. John of the Cross (Dark Night, 1, 9) coukl provide us with a point of departure for such a consid- ¯ eration; but this task must be reserved to a later article. PAUL W. O'BRIEN, S.J. Introducing the Young Sister to Prayer One of the problems facing the young sister is learning to pray. She h~is probably been pra

The Situation In The Middle East Letter Dated 1 February 2018 From The Secretary-General Addressed To The President Of The Security Council (S/2018/84) ; United Nations S/PV.8174 Security Council Seventy-third year 8174th meeting Monday, 5 February 2018, 10 a.m. New York Provisional President: Mr. Alotaibi. . (Kuwait) Members: Bolivia (Plurinational State of). . Mr. Llorentty Solíz China. . Mr. Wu Haitao Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Mr. Alemu France. . Mr. Delattre Kazakhstan. . Mr. Umarov Netherlands. . Mr. Van Oosterom Peru. . Mr. Meza-Cuadra Poland. . Ms. Wronecka Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Mr. Allen United States of America. . Mrs. Haley Agenda The situation in the Middle East Letter dated 1 February 2018 from the Secretary-General addressed to the President of the Security Council (S/2018/84) This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-03099 (E) *1803099* S/PV.8174 The situation in the Middle East 05/02/2018 2/17 18-03099 The meeting was called to order at 10.05 a.m. Expression of thanks to the outgoing President The President (spoke in Arabic): As this is the first public meeting of the Security Council for the month of February, I should like to take this opportunity to pay tribute, on behalf of the Council, to His Excellency Ambassador Kairat Umarov, Permanent Representative of Kazakhstan, for his service as President of the Council for the month of January. I am sure I speak for all members of the Council in expressing deep appreciation to Ambassador Umarov and his team for the great diplomatic skill with which they conducted the Council's business last month. Adoption of the agenda The agenda was adopted. The situation in the Middle East Letter dated 1 February 2018 from the Secretary-General addressed to the President of the Security Council (S/2018/84) The President (spoke in Arabic): In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representative of the Syrian Arab Republic to participate in this meeting. In accordance with rule 39 of the Council's provisional rules of procedure, I invite Ms. Izumi Nakamitsu, High Representative for Disarmament Affairs, to participate in this meeting. The Security Council will now begin its consideration of the item on its agenda. I wish to draw the attention of Council members to document S/2018/84, which contains the text of a letter dated 1 February 2018 from the Secretary-General addressed to the President of the Security Council. I now give the floor to Ms. Nakamitsu. Ms. Nakamitsu: I would like to thank you, Mr. President, for this opportunity to brief the Security Council once again on the implementation of resolution 2118 (2013), on the elimination of the Syrian Arab Republic's chemical-weapons programme. I remain in regular contact with the Director- General of the Organization for the Prohibition of Chemical Weapons (OPCW) to discuss matters related to this issue; I spoke to him last week. In addition, I met with the Chargé d'affaires of the Permanent Mission of the Syrian Arab Republic to the United Nations this past Friday. At the time of my previous briefing, planning was under way with regard to the destruction of the remaining two stationary above-ground facilities of the 27 declared by the Syrian Arab Republic. I am informed that the OPCW, working with the United Nations Office for Project Services, is currently at the stage of finalizing a contract with a private company to carry out the destruction, which I understand could be completed within two months. There have been some developments on the issues related to Syria's initial declaration and subsequent amendments. The translation and analysis of documents that were provided to the OPCW by the Government of the Syrian Arab Republic in November have been completed. The OPCW has indicated that this information provided clarifications on some issues. However, the OPCW is continuing to follow up with the Government of Syria on the remaining gaps, inconsistencies and discrepancies. The Director- General will submit a report in that regard to the next session of the OPCW Executive Council, which will take place in March. Further to its routine inspections in Syria, samples taken by the OPCW team during its second inspection at the Syrian Scientific Studies and Research Centre are currently being analysed by two OPCW-designated laboratories. The Executive Council will be informed of the results of the inspection via a separate note from the Director-General to the next session of the Executive Council. The OPCW Fact-finding Mission continues to look into all allegations of the use of chemical weapons in Syria, the majority of which involve the use of toxic chemicals, such a chlorine, in areas not under the control of the Government. The Fact-finding Mission expects to submit a report on the allegations very soon. In addition, another Fact-finding Mission team has been looking into allegations of the use of chemical weapons brought to the attention of the OPCW by the Government of Syria. At the time of our previous briefing, a Fact-finding Mission team was in Damascus, at the invitation of the Government, to look into several of those allegations. I am informed that a report in that regard is also pending. 05/02/2018 The situation in the Middle East S/PV.8174 18-03099 3/17 There is still work to do before resolution 2118 (2013) can be considered to have been fully implemented, and for the international community to have shared confidence that the chemical-weapons programme of the Syrian Arab Republic has been fully eliminated. Moreover, allegations of the use of chemical weapons in Syria have continued, including just this past weekend in the town of Saraqeb. That makes abundantly clear our continuing and collective responsibility to ensure that those responsible are held to account. New reports by the Fact-finding Mission are pending. Should they conclude that there has been the use, or likely use, of chemical weapons in any of those alleged incidents, our obligation to enact a meaningful response will be further intensified. It is my hope, and the hope of the Secretary-General, that such a response will favour unity, not impunity. As always, the Office for Disarmament Affairs stands ready to provide whatever support and assistance it can. The President (spoke in Arabic): I thank Ms. Nakamitsu for her briefing. I shall now give the floor to those Council members who wish to make statements. Mrs. Haley (United States of America): The news out of Syria this morning is following a troubling pattern. There are reports of yet another chemical-weapon attack on Sunday. Victims of what appears to be chlorine gas are pouring into hospitals. Few things have horrified my country and the world as much as the Al-Assad regime's use of chemical weapons against its people. The Security Council has been outspoken on ending Syria's use of chemical weapons, and yet they continue. Under the Chemical Weapons Convention and resolution 2118 (2013), the Al-Assad regime's obligations are clear: it must immediately stop using all chemical weapons. It must address the gaps and inconsistencies in its Chemical Weapons Convention declaration. And it must destroy all of its remaining chemical weapons under the supervision of the Organization for the Prohibition of Chemical Weapons (OPCW). These are worthy goals. These are urgent goals. Yet we spent much of last year in the Council watching one country protect the Al-Assad regime's use of chemical weapons by refusing to hold them responsible. What do the American people see? What do people of all countries see? They see a Council that cannot agree to take action, even after the OPCW-United Nations Joint Investigative Mechanism, created by the Council, found that the Al-Assad regime used chemical weapons. Now we have reports that the Al-Assad regime has used chlorine gas against its people multiple times in recent weeks, including just yesterday. There is obvious evidence from dozens of victims, and therefore we proposed a draft press statement by the Security Council condemning these attacks. So far, Russia has delayed the adoption of the draft statement — a simple condemnation of Syrian children being suffocated by chlorine gas. I hope Russia takes the appropriate step to adopt the draft text, thus showing that the Council is unified in condemning chemical-weapon attacks. Accountability is a fundamental principle, but it is just the first step. Our goal must be to end the use of these evil, unjustifiable weapons. When actions have consequences — when perpetrators are identified and punished — we come closer to reaching our goal. But if we cannot even take the first step of establishing accountability for the use of chemical weapons, we have to seriously ask ourselves why we are here. The requirements for establishing accountability for the use of chemical weapons have not changed since the Council voted unanimously to create the Joint Investigative Mechanism, in 2015. They have not changed since Russia acted alone to kill the Mechanism last year. Such a mechanism must be independent and impartial. It must be free of politics. It must be controlled by experts, not politicians or diplomats. And it must be definitive. The latest Russian draft resolution does not meet any of those criteria. Russia's draft resolution completely ignores the findings of the Joint Investigative Mechanism, which was an investigation that Russia supported until the investigators found the Al-Assad regime to be responsible. That should already be enough to make us sceptical. However, there are other deep problems. For their new investigation, Russia wants to be able to cherry-pick the investigators. It wants to insert unnecessary and arbitrary investigative standards. And it wants the Security Council to be able to review all the findings of this investigation and decide what makes it into the final report. That is not an impartial mechanism; it is a way to whitewash the findings of the last investigation that Russia desperately wants to bury. No one should believe that the draft resolution is a good basis for discussion, when it is designed to undermine our core principles on chemical weapons. We cannot S/PV.8174 The situation in the Middle East 05/02/2018 4/17 18-03099 hope to end the use of chemical weapons if those who use them escape the consequences of their actions. Therefore, while we regret the need for its creation, we applaud the efforts of France to launch the International Partnership against Impunity for the Use of Chemical Weapons. That is yet another way to hold accountable the Al-Assad regime and any group that uses chemical weapons. The United States has also announced that we will contribute to the International, Impartial and Independent Mechanism to Assist in the Investigation and Prosecution of Persons Responsible for the Most Serious Crimes under International Law Committed in the Syrian Arab Republic since March 2011. The United States strongly supports the Mechanism as a valuable tool to hold the Al-Assad regime accountable for its atrocities, including its repeated and ongoing use of chemical weapons. It is a true tragedy that Russia has sent us back to square one in the effort to end the use of chemical weapons in Syria. But we will not cease in our efforts to know the truth of the Al-Assad regime — and ensure that the truth is known and acted on by the international community. That is why we hosted all 15 members of the Council at the United States Holocaust Museum last week. The exhibit was called "Syria: Please Don't Forget Us". All of us saw undeniable evidence of the Al-Assad regime's atrocities and human rights violations. We cannot, and should not, forget the Syrian people. The United States will not forget them. While the Council has not yet been able to act to provide real accountability for the use of chemical weapons in Syria, the United States will not give up on the responsibility to do so. That is the sincere wish of the American people, and I know that it is shared by many on the Council. We are not motivated by score-settling, payback or power politics. We are motivated by the urgent need to end the unique and horrible suffering that chemical weapons have inflicted on innocent men, women and children in Syria. The Syrian people are counting on us. Mr. Allen (United Kingdom): I would like to thank High Representative Nakamitsu for her briefing. We are holding this meeting in the open Chamber today after reports of a series of chemical attacks in eastern Ghouta within the past month, as the Al-Assad regime continues its merciless bombing and killing of civilians. Over the weekend, there were further allegations of the use of chemical weapons in Idlib, as well as air strikes by pro-regime forces that reportedly hit three hospitals, leaving doctors scrambling to remove premature babies from their incubators in order to move them. I cannot say that they were moving them to safety, because the reality is that for the citizens of Idlib and eastern Ghouta, nowhere is safe. We are appalled by this violence and the reports of deliberate targeting of civilians and civilian infrastructure, and we call on all parties to the conflict to uphold international humanitarian law and protect civilians. The Organization for the Prohibition of Chemical Weapons (OPCW) is already investigating reports of the use of chemical weapons in recent weeks, but establishing who is responsible for that use will be much more difficult, because Russia has vetoed the continuation of the independent, expert OPCW-United Nations Joint Investigative Mechanism (JIM) three times, in order to protect the Al-Assad regime. We would welcome any serious attempt to re-establish a properly independent investigative and attribution mechanism for continuing the JIM's meticulous work. Sadly, we do not yet see that in the Russian proposal. Any successor investigation must be empowered to investigate all use of chemical weapons, whoever the perpetrator may be. Yet the Russian proposal focuses only on non-State actors. We have repeatedly condemned Da'esh for its use of chemical weapons, which the JIM clearly reported. But given Al-Assad's track record of chemical-weapon use and its failure to comply with the Chemical Weapons Convention, it is imperative to ensure that any new mechanism also investigates the use of chemical weapons by the Syrian regime. A second objection is the proposal that experts would merely gather evidence, leaving the Council to decide what it meant. No other United Nations expert panel that I know of is specifically prohibited from reaching conclusions and reporting to the Council on its findings on what has happened. We are not specialists on chemical weapons around this table. We rely on independent, United Nations-selected expert panels. The entire purpose of the JIM was that an independent panel would reach conclusions on the basis of the evidence, taking the issue out of the hands of us, the Member States and Council members, because we have been unable to agree. Russia's proposal looks as if it is designed to avoid the political embarrassment of having to use its veto power to defend the indefensible when independent bodies report on what has truly happened. The underlying intent seems to be to ensure that there are no clear conclusions in future reports. 05/02/2018 The situation in the Middle East S/PV.8174 18-03099 5/17 Thirdly, we object to the proposal's demands that the standard of proof should be beyond reasonable doubt. That standard has not been used in any other comparable past or current United Nations investigation. It is used in relation to criminal prosecutions in courts of law, which have significantly greater investigative powers and independence than those envisaged in Russia's text. Finally, the proposal insists on site visits, despite the explicit provision in the Chemical Weapons Convention for other ways to gather relevant evidence, recognizing the difficulty of safe and timely visits. There is no scientific basis for this proposal. It is simply an attempt to hamstring future investigations and discredit the JIM. Of course, Russia made much of the lack of a site visit to Khan Shaykhun, despite the fact that the Al-Assad regime handed over to the United Nations samples from the site that contained chemical signatures unique to regime sarin, obviating the need for such a visit. It is for those reasons that the current text is unacceptable. The JIM set a high standard of impartiality and expertise. We expect that standard from any future mechanism. The Syrian regime, of course, claims not to have used chemical weapons. Yet over the years two separate reports from the JIM, under separate leadership panels, drawing on a broad range of respected independent international experts, concluded that the regime had used chlorine at least three times — in Talmenes in April 2014 and in Sarmin and Qmenas in March 2015 — and had used sarin to attack Khan Shaykhun in April 2017. We should also remember the infamous attack in eastern Ghouta in August 2013, when a separate United Nations investigation found that sarin was used to kill hundreds and injure thousands. That attack brought near-universal international condemnation, and following our concerted international pressure, Syria joined the Chemical Weapons Convention. Syria promised, as it was legally obliged to do, to destroy and abandon its chemical-weapon programme. Yet it has been unable to satisfy inspectors that it has done so. We have to ask ourselves why that is. In 2013 Russia promised to act as a guarantor for the Al-Assad regime's compliance with the Chemical Weapons Convention. Yet month after month we all sit here and hear that Al-Assad has not done so. Why does Russia not compel the Syrian regime to comply with its obligations and make it impossible for it to use chemical weapons? Tragically, for the people of Syria, the regime continues to use chemical weapons with impunity. If it is confirmed that Al-Assad has again used chemical weapons on his own people, it would not only be another entry in the catalogue of his war crimes, it would also be another attack on us all, Members of the United Nations who have worked for decades — in the words of the Chemical Weapons Convention, for the sake of all mankind — to completely exclude the possibility of the use of chemical weapons. Throughout history, our peoples have said "never again" — among others, starting with the First World War battlefields, in Ethiopia, in Manchuria and in Saddam Hussein's attacks on Iran and on Iraqi Kurds. Let us, the members of the Council, stand up for the peoples of the United Nations, determined that such abhorrent chemical weapons should never be used. Let us stand up for the people of Syria and give them a real investigation into those responsible for the use of chemical weapons — an investigation that pursues justice for the horrific crimes committed against them. Let us signal our determination to pursue accountability by all means available, even if one member of the Security Council is currently preventing us from taking action here. Mr. Delattre (France) (spoke in French): I would first like to congratulate Kuwait through you, Mr. President, on the start of its presidency of the Security Council. You can rely on France's support in the month to come. I would also like to thank Izumi Nakamitsu for her usual very informative briefing. This is the second time we have met in less than two weeks after reports of four new cases of the use of chlorine against Syria's civilian population, some of them in Idlib province, which is a de-escalation zone. We are examining the information that is available and waiting for the conclusions of the investigative mechanism, but the reality is that resorting to toxic substances as weapons has never ended in Syria. I would like to remind the Council that the Syrian regime has already been identified as the perpetrator in four such cases, one of which involved the use of sarin, in violation of international humanitarian law and the obligations that Syria assumed when it acceded to the Chemical Weapons Convention. The challenges go beyond the Syrian issue. A century after the end of the First World War, in which mustard gas was used on a massive scale against civilians, what we are seeing is shocking. These weapons, which we had thought were a thing of the past, are once again being used methodically and systematically by the Syrian regime against its own people. Furthermore, there is a real threat of such S/PV.8174 The situation in the Middle East 05/02/2018 6/17 18-03099 weapons falling into the hands of terrorists. The threat is all the greater given the fact that the dismantling of the Syrian chemical-weapon programme remains at a deadlock. The cooperation of the Syrian regime with the Organization for the Prohibition of Chemical Weapons (OPCW) has for months taken place in a piecemeal manner, and suspicions remain about the status of Syrian stockpiles. I would recall that OPCW expert teams have repeatedly found at Syrian sites indicators of undeclared substances, without any convincing explanation being provided by the country. Given that chemical weapons continue to be used, it seems that Syria has lied and maintained clandestine capacities. The situation is aggravating regional instability, undermining the non-proliferation regime and weakening the international security architecture, as well as jeopardizing the security of each of our States. It represents a violation of the law and flouts the most fundamental principles of humanity. The international community cannot downplay the situation and allow the perpetrators of these heinous crimes to remain unpunished. It is the responsibility of the Security Council to prevent this; it is our shared responsibility. The criminals who chose to design and use these barbaric weapons must be punished. At stake is the future of our collective security system; no one can be allowed to undermine its foundations without facing consequences. The hindrances and obstructions facing the international community's initiatives within existing bodies contribute to promoting impunity, and this we cannot accept. For that reason, France launched in Paris an open, pragmatic partnership that brings together States that reject impunity for individuals involved in chemical-weapon attacks or in the development of chemical-weapon programmes. It brings together all the States concerned about the threat of erosion of the non-proliferation regime and of strategic stability. It was designed to support all international bodies and investigative mechanisms in their efforts. This universal partnership applies to all instances of the use of such weapons throughout the world by all perpetrators, be they State or non-State actors. The partnership is open, and States that embrace these principles are invited to join. Like everyone else here, we hope that a mechanism for the identification of those responsible will be recreated as soon as possible. However, any sincere and credible effort to that end must align with the basic standards of independence, impartiality and professionalism that underpinned the Joint Investigative Mechanism, as the very reason for the establishment of such a regime is to determine the truth. Within the Council, France will be very vigilant with respect to the principles listed and will not accept a lesser mechanism. Impunity in Syria is not an option. The perpetrators of all of the crimes committed in Syria will be held accountable, sooner or later. The International, Impartial and Independent Mechanism for Syria, which we support, is a part of that process. That is the only way to ensure lasting peace in Syria, and this can come about only in the framework of an inclusive political solution in Geneva, in line with resolution 2254 (2015), which more than ever before represents our shared compass. The repeated use of chemical weapons in Syria has been proved. We cannot turn a blind eye to this, for no one can now say that they did not know. Denial or hypocrisy, or a combination of of the two, cannot be presented as a strategy. The persistent use of chemical weapons in Syria represents a violation of the universal conscience as well as the most fundamental principles of international law. It also poses a potentially lethal threat to the sustainability of the international non-proliferation regime, which is the most comprehensive and successful of all of the international non-proliferation regimes. To allow it to be undermined without any response would be to accept the erosion of the entire international regime for the non-proliferation of weapons of mass destruction that we have built together, stone by stone, over the course of decades and which constitutes the very backbone of the international security architecture as well as one of the paramount gains of multilateralism. On behalf of France, I call on all members of the Security Council to shift their attitudes and adjust their focus. The heavy responsibility that we all bear requires that we join together and take action. Mr. Llorenty Solíz (Plurinational State of Bolivia) (spoke in Spanish): My delegation wishes to congratulate you once again, Sir, as well as the Permanent Mission of Kuwait, on your assumption of the presidency of the Security Council for the month of February. We are also grateful for the briefing provided by the Under-Secretary-General and High Representative for Disarmament Affairs, Ms. Izumi Nakamitsu. We also 05/02/2018 The situation in the Middle East S/PV.8174 18-03099 7/17 wish to acknowledge the letter sent by the Secretary- General (S/2018/84) concerning the periodic report of the Organization for the Prohibition of Chemical Weapons (OPCW). Bolivia believes that there can be no justification for the use of chemical weapons, regardless of circumstances and by whomsoever committed, as such use is a serious violation of international law and poses a grave threat to international peace and security. We therefore categorically condemn the use of chemical weapons or substances as weapons, as we deem this an unjustifiable and criminal act, wherever, whenever and by whomsoever committed. In that context, we express our grave concern about the ongoing reports of the use of chemical weapons in the Syrian Arab Republic, especially in eastern Ghouta. If that is confirmed, the Council should remain united in order to ensure that the perpetrators are held accountable and brought to justice, so that there is no impunity for their actions. We commend the coordination between the OPCW and the United Nations Office for Project Services in all of the arrangements aimed at making possible the destruction of the two remaining facilities as well as the preparedness of the Syrian Government to achieve this end. We call on the Government of the Syrian Arab Republic to cooperate with the OPCW on this initiative, as well as during the second inspection of the Syrian Scientific Studies and Research Centre. We encourage the Fact-finding Mission to continue its investigation so that, in accordance with its mandate, it can investigate, in the most objective, methodical and technical manner, reports of the use of chemicals weapons on Syrian territory. In that regard, we highlight the latest visit to the city of Damascus during January, and we will await the results thereof. We call on all parties involved to cooperate fully as well as to provide viable and reliable information, so that an effective investigation of all of the ongoing cases can be conducted as soon as possible. Concerned about the reports of the use of chemical weapons, we deem it essential to establish as soon as possible an independent, impartial and representative mechanism to carry out a full, reliable and conclusive investigation of the cases referred by the Fact-finding Mission that will make it possible to identify those responsible for such acts. Nevertheless, if we want to create a new, transparent accountability mechanism, we have the major challenge and the responsibility of not instrumentalizing the Security Council for political ends. In that vein, we view the Russian proposal as a new and positive opportunity to reach this goal. We therefore call on the members of the Council to commit themselves to a process of purposeful negotiation, and we echo the words of the Secretary-General in his letter transmitting the current report, calling on the Security Council to demonstrate unity on this issue, which is so vital for the international community. Finally, we reiterate that the only option for resolving the conflict in Syria and prevent more people from becoming victims is through an inclusive political transition led by and benefiting the Syrian people that respects their sovereignty, independence and territorial integrity. Mr. Umarov (Kazakhstan): Since this is the first public meeting of the Security Council for the month of February, I would like to congratulate the delegation of Kuwait on the commencement of its presidency and wish it great success in implementing its ambitious programme of work. I am grateful to High Representative Nakamitsu for her informative briefing. Our position on this issue remains unchanged. We strongly condemn any use of chemical weapons and advocate that such threats must be eliminated in the future. We firmly believe that there must be accountability for perpetrators of such crimes. Today I would like to concentrate on three major points. First, we support the work of the Organization for the Prohibition of Chemical Weapons (OPCW), as reflected in its fifty-second report (S/2018/84, annex). The speedy destruction, probably in two months, of the remaining chemical-weapon production facilities and resolving all outstanding issues relating to the declaration of the Syrian Arab Republic are of the utmost importance. That would help to dispel all existing doubts on many principal issues and to comprehend the real situation in the country. It is commendable that, during the inspection of Barzah and Jamrayah, all samples were sealed, packaged and shipped to OPCW's laboratory and were received there in the presence of the representatives of the Syrian Arab Republic, observing all established rules. We look forward to the follow-up to the OPCW's work, and we will also await the results S/PV.8174 The situation in the Middle East 05/02/2018 8/17 18-03099 of a thorough analysis of the documents submitted by Syria by the Declaration Assessment Team. Secondly, the continuing reports on the alleged use of chemical weapons in Syria are extremely alarming. But the most alarming fact is that the Council has not yet restored its investigative potential to properly respond to such cases. I recall the words of the Secretary-General, who pointed to the serious gap that had arisen at the end of the OPCW-United Nations Joint Investigative Mechanism, which leaves one with the feeling that impunity will continue without any strict monitoring. Thirdly, and lastly, considering the current developments, it is also most critical that a new mechanism be established as soon as possible. We here in the Council are not experts on chemical weapons — neither to judge or blame anyone — but must act on the basis of credible evidence provided to us by an independent, impartial and representative investigative body we can all trust. In that regard, we support the ongoing consultations on creating a new investigative instrument, in order to prevent any further use of chemical weapons and to bring perpetrators to justice. We are ready to participate actively and contribute to the earliest revival and ultimate realization of our investigative potential. Mr. Meza-Cuadra (Peru) (spoke in Spanish): We join others in congratulating your delegation, Sir, on having assumed the presidency of the Security Council for the month of February. We support you in discharging your tasks, which we are sure you will do in full. We welcome the holding of this meeting and thank Ms. Izumi Nakamitsu for her valuable briefing on this topic. Peru condemns the use of chemical weapons by any actor, in any place and under any circumstance. Their use against the civilian population in Syria is a war crime and a flagrant violation of international law, international humanitarian law and the non-proliferation regimes. In that regard, Peru believes it is essential for the international community, and in particular the Security Council, to remain resolute and united in its support for the non-proliferation regime and in ensuring that those responsible for these atrocious crimes — which are also threats to international peace and security — be held accountable. We must continue to demand that the Syrian Government fulfil its commitment to cooperate with the Organization for the Prohibition of Chemical Weapons (OPCW) in the elimination of all of its chemical weapons. We take note of some recent progress, such as the imminent destruction of the last two declared chemical-weapon production facilities, as verified preliminarily by the OPCW last November, and the allocation of new financial resources to that end. Nevertheless, we are concerned that key points of the Syrian Government's declaration have yet to be verified, more than four years after its accession to the Convention on the Prohibition of the Development, Production, Stockpiling and Use of Chemical Weapons and on Their Destruction. We hope that the 19 recently translated documents that were provided to the OPCW will help rectify errors and omissions and clear up discrepancies. We reaffirm our commitment and support to the OPCW, whose Executive Council Peru is honoured to be a member of. In the face of new reports of chemical-weapon attacks in eastern Ghouta and Idlib, Peru expresses its solidarity with the victims and reiterates the urgent need to identify and bring to justice the perpetrators of such atrocities. Like a majority of Council members, we believe that accountability is essential to safeguarding the international non-proliferation regimes. Preventing this threat requires a credible deterrent. With that goal in mind, we believe it is urgent to establish an attributive mechanism with the highest standards of professionalism, objectivity, transparency and, primarily, independence in order to fill the gap left by the OPCW-United Nations Joint Investigative Mechanism. My delegation will continue to work constructively to create a new mechanism that addresses the legitimate concerns of all Council members and of the international community. Mr. Skoog (Sweden): I also want to congratulate you, Mr. President, on assuming the presidency of the Security Council for the month of February. I also thank Ms. Izumi Nakamitsu for her briefing today. In recent weeks there have been new, alarming reports of alleged chemical-weapon attacks in Syria. The most recent allegation was this weekend in Idlib. These reported attacks must be immediately investigated by the Organization for the Prohibition of Chemical Weapons (OPCW) Fact-finding Mission, to which we offer our full and unreserved support. We reiterate our strongest condemnation of the use of chemical weapons. It is a serious violation 05/02/2018 The situation in the Middle East S/PV.8174 18-03099 9/17 of international law and it constitutes a threat to international peace and security. Their use in armed conflict amounts to a war crime. Perpetrators of such crimes must be held accountable. We cannot accept impunity. That is why Sweden joined the International Partnership against Impunity for the Use of Chemical Weapons, initiated by France. As a member of the Security Council and of the OPCW Executive Council, we support all international efforts to combat the use and proliferation of chemical weapons by State and non-State actors alike anywhere in the world. We count on this initiative to complement and support our collective work in multilateral forums, as well as the existing multilateral mechanisms to achieve unity around those important goals. That also includes the Human Rights Council's Commission of Inquiry and the International, Impartial and Independent Mechanism, both of which have important mandates in collecting information. I again thank High Representative Nakamitsu for her briefing today. She reminded us that work remains on the implementation of resolution 2118 (2013). The outstanding issues relating to Syria's initial declaration must be resolved without further delay. We again call upon the Syrian authorities to fully cooperate with the OPCW in that regard. As the Secretary-General has stated, the continuing allegations highlight yet again our shared obligation to identify and hold to account those responsible for the use chemical weapons on Syria. We need to heed his call, come together and act. That is why Sweden has engaged in the negotiations on establishing a new independent and impartial attributive mechanism. The Council has a responsibility to protect the international disarmament and non-proliferation regimes and for ensuring accountability. Negotiations need to be in good faith, but with the objective of establishing a truly independent, impartial and effective mechanism for accountability. Ms. Wronecka (Poland) (spoke in Arabic): I would like to take this opportunity to wish the delegation of Kuwait every success in implementing the programme of work for this month. (spoke in English) Let me thank High Representative Izumi Nakamitsu for her informative briefing. We appreciate the ongoing work of the Technical Secretariat of the Organization for the Prohibition of Chemical Weapons (OPCW) and the Fact-finding Mission. We welcome the cooperation between the secretariat and the United Nations Office for Project Services, which facilitated the destruction of the two remaining chemical-weapon production facilities. We look forward to the results of the analysis by the Declaration Assessment Team of a set of documents and declarations submitted by Syria. Chemical weapons continue to pose a threat to the people of Syria. Repeated allegations of the use of chemical weapons in Syria, including the recent ones, serve to underline the fact that there is still a challenge to international peace and security, as well as to the credibility of the Chemical Weapons Convention regime. In that context, there is a genuine need for a clear message that impunity for perpetrators is not an option. We have clearly stated in various forums that the use of chemical weapons by anyone — State and non-State actors alike — anywhere and under any circumstances must be rigorously condemned and those responsible for such acts must be held accountable. We agree that the Security Council needs to take steps in order to establish a credible, professional and independent investigative mechanism. We have therefore engaged in the discussions to find the best solution for the future mechanism. I would like to focus on three points. First, Poland has supported the work of the OPCW-United Nations Joint Investigative Mechanism (JIM) and continues to support the establishment of an independent and credible investigative mechanism aimed at holding accountable the perpetrators of the use of chemical weapons in Syria. However, a future mechanism will not operate in a void. The instrument must build on the Joint Investigative Mechanism. Not only should it build on the significant achievements of the JIM, but its mandate must not deviate from resolution 2235 (2015). Secondly, the mandate of the mechanism should be balanced. There is a need to identify not only the individuals, entities and groups but also the Governments responsible for any use of chemicals as weapons. Thirdly, one of the most important elements of the mandate must be to ensure that the mechanism is independent in its proceedings and conclusions and S/PV.8174 The situation in the Middle East 05/02/2018 10/17 18-03099 free from the pressure of political verification of its conclusions by the Council. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): Allow me once again to congratulate you, Mr. President, and the State of Kuwait on your assumption of the presidency of the Security Council for the month of February. I wish you every success and assure you of our full support. Allow me also to express my congratulations and appreciation to Ms. Izumi Nakamitsu, Under-Secretary-General and High Representative for Disarmament Affairs, and her team for the presentation of the comprehensive and detailed briefing on the current political and humanitarian situation with regard to chemical weapons in Syria. The political — and in particular the humanitarian — crisis in Syria is reaching alarming proportions. The Republic of Equatorial Guinea expresses its solidarity with the families of the countless victims, as well as with the thousands of displaced people trapped by the hostilities and the more than 13 million people who currently need humanitarian assistance as a result of the continuing conflict. I would like to take this opportunity to condemn the loss of numerous civilian lives in this conflict, and I call on all parties to comply with international law on the protection of civilians and to distinguish between military and civilian objectives and refrain from firing rocket launchers into populated areas, as is being reported in eastern Ghouta. Equatorial Guinea can only express its satisfaction at the destruction of almost all the chemical-weapon production facilities declared by the Syrian Arab Republic thanks to the technical assistance of the Organization for the Prohibition of Chemical Weapons (OPCW). However, while we welcome the cooperation between the Government of the Syrian Arab Republic and the OPCW, it is necessary to be vigilant and to continue to condemn in the strongest terms any possible use, development, acquisition or manufacture of chemical weapons in the country or transfers of such weapons to other States or non-State actors. In that regard, we vigorously condemn the recent use of toxic chemical weapons by whomsoever. The perpetrators of such horrendous acts must be brought to justice and sentenced appropriately. For seven years already, Syria has been a war scenario that crystallizes internal, regional and, even, international divisions. The primary responsibility for the maintenance of international peace and security bestowed upon the Security Council by the Charter of the United Nations should lead the 15 member countries of this principal organ of the United Nations to overcome their differences regarding the situation in Syria and to renounce their political and strategic interests in favour of the legitimate aspirations of the Syrian people to achieve well-being and prosperity. In that regard, it is appropriate that, as Russia has already proposed, another mechanism be established to replace the OPCW-United Nations Joint Investigative Mechanism so that it can carry out the necessary investigations on the use of chemical weapons in Syria and thereby arrive at a result that garners consensus among the members of the Council in order to again unify our criteria for an objective examination of the situation. Mr. Nebenzia (Russian Federation) (spoke in Russian): At the outset, I would like to congratulate you, Mr. President, at the beginning of your presidency of the Security Council for the month of February. I wish you every success. We also thank Ms. Nakamitsu for her briefing. We trust that, with the assistance of the United Nations Office for Project Services and the Organization for the Prohibition of Chemical Weapons (OPCW), the two remaining above-ground Syrian chemical-weapon facilities will be promptly destroyed. The Syrian side has repeatedly demonstrated its interest in that. The pending issues related to the initial declarations should be dealt with as part of the dialogue between the OPCW and the Syrian Government. We welcome such cooperation, by which Syria, as a conscientious party to the Chemical Weapons Convention, provides the necessary assistance, complies with its obligations and facilitates access to the relevant documents. Many people have raised false issues that should now be closed and put aside. Syria's chemical-weapon capacity was destroyed under the oversight of the OPCW. However, it seems that there are some who wish to contrive to fan the flames on the issue. The Syrians have provided exhaustive explanations. However, issues are being raised and questions are being asked in a endless cycle. The Syrian side consistently reports to the international community, including the Security Council, about the detection of toxic chemical substances in areas liberated from the terrorists. There 05/02/2018 The situation in the Middle East S/PV.8174 18-03099 11/17 are reports from Syria about possible provocations that may be used by representatives of foreign intelligence services. All such reports must be investigated immediately by the experts of the OPCW. However, we note that, in general, tremendous efforts are necessary for The Hague to duly respond to the important message. There are numerous pretexts being put forward not to travel there and decisions are being delayed. In the light of last year's story of Khan Shaykhun and the Shayrat air base, such conduct suggests deliberate sabotage. However, the statements today have left us with the impression that it is not Syria that some delegations are interested in. The United States and the United Kingdom have used today's meeting to slander Russia, and it is quite clear why that is happening. Someone cannot tolerate the success of the Syrian National Dialogue Congress in Sochi and the prospects it offers for injecting new momentum into the political process in Syria. That requires launching a major campaign of slander against Russia in order to try, not for the first time, to cast doubt on Russia's role in the Syrian political settlement. As always, the statements of these representatives contain a grain of truth mixed with mountains of lies. Russia has never contested the use of sarin in Khan Shaykhun. But who it was used by is still a mystery, because the absurd conclusions of the OPCW-United Nations Joint Investigative Mechanism (JIM) have not convinced us. In the past few days there has been general uproar about alleged incidents involving the use of chlorine in some Damascus suburbs. There has already been talk of the use of sarin. Where? When? By whom? The outlines of this propaganda campaign are not new. The terrorists, through the social associations that are closely linked to them, foremost among them the notorious White Helmets, spread rumours via social networks. These are instantly picked up by the Western press, and then we get representatives speechifying in the Security Council, making unproved accusations about the so-called Syrian regime and spreading slander about Russia. I have said it before and I will say it again: has anyone thought to ask the basic question as to why the Syrian Government needs to use chemical weapons? What do we suppose that could do for it? The first thing we should do, and various speakers today, particularly the representative of Sweden, have discussed this, is to send an OPCW fact-finding mission to those areas to investigate. Where is the presumption of innocence? The speakers are blaming the so-called regime for everything in advance, before any investigation. What do they want an independent investigative mechanism for? Surely at least they know that an investigation has to precede any conclusions. But apparently they do not need one. In my opinion, it should be completely clear to everyone that that the capitals that these representatives represent in the Council have absolutely no interest in any investigation. They do not need facts or precise evidence. They need to see a political order carried out. On 23 January, Russia announced the launch in the Security Council of expert efforts to draft a resolution establishing a new investigative entity for incidents involving the use of chemical weapons to replace the defunct OPCW-United Nations Joint Investigative Mechanism, which was killed by the United States and its allies when they blocked the draft resolution (S/2017/968) that we proposed, together with China and Bolivia, designed to ensure that the Mechanism could be genuinely independent and professional. Not only do they not recall that episode, they have made strenuous attempts to convince the Security Council and the world community of the opposite. It has become clear that some of our partners are not prepared to consider this possibility. They want a second JIM that would continue to rubber-stamp the scientifically and technically ridiculous anti-Damascus conclusions on the basis of disinformation generously supplied by militant groups. They have long had a persistent allergy to the pressing need to pay close attention to the activities of terrorist groups, both in Syria and beyond its borders, in the context of manipulating toxic substances. In the realization that we will not allow the now entirely discredited JIM to be revived, Syria's opponents are now attempting to take alternative routes, cobbling together narrow groups of like-minded people. However, they are forgetting that in doing that they are undermining the authority of international bodies, particularly the United Nations and the OPCW, and destroying the international architecture on the non-proliferation of weapons of mass destruction. Any initiatives in the context of the use of chemical weapons that circumvent the OPCW would be illegitimate. We certainly hope that the leadership of the United Nations Secretariat and the OPCW Technical Secretariat will make a firm show of will and distance themselves from such dubious projects. S/PV.8174 The situation in the Middle East 05/02/2018 12/17 18-03099 We are ready to accept a press statement on the Syrian chemical issue, but not the one proposed by its sponsors, because in its current form its purpose is quite clearly to blame the Government of Syria for what is so far the unproved use of chemical weapons. Somehow the draft statement does not say anything about the Government of the Syrian Arab Republic, but the reference to Article 7 of the Charter of the United Nations leaves no doubt as to its essence. We cannot accept any still unconfirmed references to the use of chemical weapons without a credible investigation, nor can we accept any threats to a sovereign State for unproved actions. For some reason, eastern Ghouta has been dragged into the statement. I would like to remind the Council that last week we were prepared to accept an agreed-on draft presidential statement on the humanitarian situation in Syria. But our partners preferred to reject it. We are ready to accept a press statement, but not as it is proposed by our colleagues. We have proposed amendments to it that we are ready to circulate and agree on in that form. Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): I would like to congratulate Kuwait through you, Mr. President, on its accession to the presidency of the Security Council for the month of February, to wish it every success and assure it of Côte d'Ivoire's cooperation. I would also like to thank Ms. Izumi Nakamitsu, High Representative for Disarmament Affairs, for her excellent briefing. My delegation commends the work of the Organization for the Prohibition of Chemical Weapons through its Fact-finding Mission with regard to the dismantling of Syria's chemical-weapon stocks. We encourage the Syrian Government to comply with decisions regarding the destruction of its chemical arsenal. My delegation is seriously concerned about the reports in the past week once again alleging the possible use of chemical weapons in the conflict in Syria, particularly in eastern Ghouta, where 21 cases of suffocation have been reported. They represent a significant reversal in our efforts to combat impunity with regard to the use of chemical weapons in Syria. The suffering inflicted on the Syrian people is intolerable and must be ended. In that regard, my country calls for continued efforts to implement resolution 2118 (2013), which provides for the complete dismantling of the Syrian chemical-weapons arsenal. These new allegations of the use of chemical weapons once again call into question the Council's responsibility, particularly in terms of putting an end to these acts as soon as possible and of clearly identifying the perpetrators of such criminal acts. In its latest statement on the issue of chemical weapons in Syria (see S/PV.8164), my delegation warned against the Council's failure to act, which could be interpreted by those involved in the use of such weapons in Syria as a weakness of this organ and licence to act with impunity. Clearly, those who commit these despicable acts will continue to do so as long as the Council remains divided about the need to set up a consensus-based framework capable of identifying perpetrators and bringing them to justice. My delegation therefore encourages all ongoing initiatives that support the establishment of an accountability mechanism acceptable to all. In conclusion, Côte d'Ivoire reiterates its strong condemnation of the use of chemical weapons in Syria and calls upon the relevant United Nations mechanisms to shed light on the new allegations of the use of such weapons. My delegation eagerly awaits the conclusions of the report that will be submitted after the second round of inspections conducted at the Scientific Studies and Research Centre in Syria. Mr. Wu Haitao (China) (spoke in Chinese): China congratulates Kuwait on assuming the presidency of the Security Council for the current month. We also commend Kazakhstan for its accomplishments during its presidency last month. I wish to thank the High Representative Nakamitsu for her briefing. China welcomes the progress achieved in the verification and destruction of the two remaining chemical-weapon facilities within Syria's borders. We support the Organization for the Prohibition of Chemical Weapons (OPCW) in continuing its coordination and cooperation with the Syrian Government so as to properly settle all the questions revolving around the initial declarations of chemical weapons by Syria through the OPCW platform. China expresses its deepest sympathy to the Syrian people for their suffering as the result of chemical weapons. No use of chemical weapons will be tolerated. Lately, there have been some media reports of suspected use of chlorine and other poisonous chemicals as weapons within Syria's borders, over which China wishes to register its deepest concern. It is hoped that 05/02/2018 The situation in the Middle East S/PV.8174 18-03099 13/17 the parties will carry out verification of the related incidents as soon as possible. When it comes to the question of chemical weapons, China's position is as clear cut as it is consistent. We stand firmly against the use of chemical weapons by any country, organization or individual for whatever purpose and under any circumstances. China supports conducting comprehensive, objective and impartial investigations into any alleged use of chemical weapons within Syrian borders so as to come up with results that withstand the test of time, square with the facts and help bring the perpetrators to justice. Establishing a new chemical-weapon investigative mechanism is critical to getting to the bottom of the chemical-weapon incidents as well as warding off any future recurrences in Syria. All Council parties should work together to that end. China supports the efforts on the part of Russia to promote the establishment of a new investigative mechanism into the use of chemical weapons in Syria. We hope that the members of the Council will continue to engage in constructive consultations so as to achieve consensus at an early date. The chemical-weapon issue in Syria is closely related to a political settlement to the Syrian situation. Major achievements have been made at the Syrian National Dialogue Congress, held recently in Sochi, which played a positive role in advancing the Syrian political process, while lending impetus to relaunching the Geneva talks. It is China's hope that relevant parties will support the Security Council and the OPCW in continuing to act as the main channel for tackling the Syrian chemical-weapon issue, adopt a constructive attitude, seek proper solutions through consultation, maintain the unity of the Council and work with the United Nations and with the relevant parties in advancing the political process in Syria. Mr. Van Oosterom (Netherlands): As this is the first time that I take the floor under the Kuwaiti presidency of the Security Council, I would like to congratulate and honour Kuwait's assumption of the presidency by trying to offer my thanks in Arabic: (spoke in Arabic) Thank you, Mr. President. (spoke in English) I would also like to thank Ms. Nakamitsu for her comprehensive and clear briefing. I will address three issues today: first, reports of the renewed use of chemical weapons in Syria; secondly, the need for accountability; and, thirdly, the Organization for the Prohibition of Chemical Weapons (OPCW) report at hand (S/2018/84, annex). With respect to the renewed use of chemical weapons in the past weeks, the Kingdom of the Netherlands is shocked at the recent reports of chemical attacks in Syria, including this weekend and last night. We are outraged. In Douma, in eastern Ghouta, and last night in Saraqeb, in Idlib, innocent civilians, including children, have become victims once again of horrible chemical-weapon attacks. Such attacks deserve the strongest condemnation of the Security Council as violations of international law. Furthermore, recent OPCW laboratory tests show that samples of the chemical attack on Ghouta in August 2013 correspond to the chemical-weapons arsenal declared by the Syrian regime in 2014 and the Khan Shaykun attack in 2017. This confirms once again that the Al-Assad regime uses chemical weapons against its own population. We pay tribute to the work of the White Helmets, who have saved more a 100,000 civilians from the rubble of the Syrian war. The use of chemical weapons should never go unpunished. Impunity erodes the important prohibition against the use of chemical weapons. It is inconceivable that impunity now reigns, which brings me to my second point, namely, the need for accountability. As others have said, we had a well-functioning and professional mechanism to ensure accountability for the use of chemical weapons in Syria, the Joint Investigative Mechanism (JIM). The JIM repeatedly determined the use of chemical weapons by the Syrian regime and by Da'esh. It had a strong mandate to investigate and identify perpetrators independently from the politics of the Security Council. And it did so accordingly, but the renewal of its mandate fell victim to the repeated use of the veto. However, that does not mean that we now need to settle for less. The Kingdom of the Netherlands is prepared to work together on any proposal that strengthens accountability and the international rule of law. But let me emphasize that a weak accountability mechanism is not an option. For us, the fundamental characteristics of any accountability mechanism are the principles of impartiality, independence, comprehensiveness and effectiveness. S/PV.8174 The situation in the Middle East 05/02/2018 14/17 18-03099 In order to uphold those principles, a mechanism should at least meet the following requirements. First, it should operate independently from the Security Council, including when it comes to the attribution of guilt. It should be impartial. The separation of powers is necessary to prevent undue politicization. Secondly, the mechanism should be effective; it should independently decide how it will conduct its investigations, including when it comes to analysing facts and assessing the quality of evidence. Lastly, it should be comprehensive and investigate and identify perpetrators among all parties to the armed conflict — both State and non-State actors. The draft resolution that is currently being discussed has not yet met those important principles. That brings me to my third point, namely, the fifty-second OPCW report (S/2018/84, annex), which the High Representative presented very clearly in her briefing. The report points out that, unfortunately, too little progress has been made by the Syrian authorities in addressing the outstanding questions that the OPCW posed about the declaration of the Syrian authorities. It is essential that the Syrian authorities cooperate seriously with the OPCW. The Kingdom of the Netherlands supports the continuation of the work of OPCW Fact-finding Mission. We call on all States to ensure that the Fact-finding Mission can continue its work independently. In conclusion, we stand ready to adopt the draft press statement, as circulated before. We are convinced that the Security Council cannot allow the continued use of chemical weapons to go unpunished. Impunity is a curse; accountability is a must. The Council has to act. As long as the Council is blocked from achieving accountability by the use of the veto, we will also continue our efforts outside the Council. We therefore strongly support other accountability initiatives for Syria, such as the International, Impartial and Independent Mechanism for the Syrian Arab Republic and the Human Rights Council's Independent International Commission of Inquiry on the Syrian Arab Republic. We also support the International Partnership against Impunity for the Use of Chemical Weapons, which was just highlighted by our French colleague. However, let me repeat what I have said in the Chamber before, the Council should refer the situation in Syria, especially the mass atrocities committed in the conflict, to the International Criminal Court in The Hague. Mr. Alemu (Ethiopia): We are very pleased to see you, Mr. President, assuming responsibility for the presidency. I wish to thank High Representative Izumi Nakamitsu for her briefing, which, as always, we found to be balanced, and therefore useful. We are in need of that kind of approach. Frankly speaking, we need that very desperately. During times such as this, when we seem to be so deeply divided, the role of United Nations officials like her becomes all the more critical. We thank her. We remain deeply concerned by the continued reports on the use of chemical weapons in Syria. We strongly condemn the use of chemical weapons by any actor, State and non-State alike, in Syria or anywhere else. As we have stated repeatedly, the use of chemical weapons is totally unjustifiable under any circumstances. It constitutes a threat to international peace and security and undermines the international non-proliferation architecture. We cannot agree more with what the Secretary-General stated in the concluding paragraph of his letter of 1 February: "The fact of these continuing allegations again highlights the shared obligation to identify and hold to account those responsible for the use of chemical weapons." That is why the unity of the Council is absolutely important. Without it, the Council's ability to respond to grave threats to international peace and security, such as the use of chemicals as weapons, will be seriously hampered. In that regard, what High Representative Nakamitsu said a while ago is most relevant: "unity, not impunity". Let me say that we regret that the Council was not able to renew the mandate of the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism. If we are not able to address this institutional gap by drawing lessons from last year and forge the necessary unity and compromise, we will be sending the wrong message and encouraging impunity. The fact that chemical-weapon attacks have continued as recently as yesterday worries us very much. That is why it is so critical that we seek an independent way of establishing accountability. We appreciate the initiative taken by the Russian Federation to propose a draft resolution on the establishment of a new mechanism, which has been the basis for discussion in recent days. This is a conversation that we welcome. As we continue to discuss this very important matter, our consultations should be constructive and forward-looking. Of course, 05/02/2018 The situation in the Middle East S/PV.8174 18-03099 15/17 we are not naive; we have no illusions about how matters are becoming more and more complicated by the day. However, we still hope that the Council will restore its unity to reach common ground and create an independent, impartial and professional mechanism that will be able to identify those responsible for the use of chemical weapons in Syria, based on robust evidence. We welcome that the Organization for the Prohibition of Chemical Weapons (OPCW) has continued to assist the Syrian Government in destroying the remaining stationary above-ground facilities. As the High Representative stated, we hope the facilities will be totally eliminated in the coming month. We have just heard a very encouraging statement from the High Representative. We note that the OPCW has translated and finalized its analysis of the 19 documents submitted by the Syrian Government. While we look forward to the final report, we encourage continued cooperation and meaningful communication between the Syrian Government and the OPCW that leads to tangible results to address the outstanding issues. We also note that its Fact-finding Mission has continued its investigation related to allegations of the use of chemical weapons in Syria. We look forward to its reports. Let me conclude by again reiterating, at the risk of sounding naive, how the unity of the Council is vital to ensuring accountability and deterring and stopping the use of chemical weapons in Syria and elsewhere. We only hope that the challenge we face in this area is not a reflection of the growing lack of trust that characterizes international relations today, making joint action in most critical areas more complicated than it should be. The President (spoke in Arabic): I shall now make a statement in my capacity as the representative of Kuwait. At the outset, I would like to thank the High Representative for Disarmament Affairs, Ms. Izumi Nakamitsu, for the briefing she gave at the beginning of this meeting. We had hoped that the Security Council's unanimous adoption of resolution 2118 (2013), in September 2013 following the first incident involving the use of chemical weapons in Syria, would have resolved this matter, since the Council had demonstrated unity and determination in confronting that crime with a view to ensuring that it not be repeated and that its perpetrators be held accountable. Consequently, we regret the substantial regression in addressing the chemical-weapon issue in Syria, which is a result of the divisions among Council members after the Council was unable to extend the mandate of the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism in Syria, which we feel carried out its tasks in a very professional, impartial and independent manner. We express our deep concern about the allegations of the continued use of chemical weapons in Syria, most recently during the attack in Douma, in eastern Ghouta, last week and during the attack that took place in Saraqeb, in Idlib, yesterday. This is the third such attack during the past few weeks, which means that the perpetrators of those crimes will go unpunished and that there is no guarantee that they, or anyone else, who commits such crimes in the future will be held accountable, after we lost the Joint Investigative Mechanism. The position of the State of Kuwait is a principled and steadfast one that strongly condemns any use of chemical weapons, wherever, whenever and by whomsoever, as this is considered a grave violation of international law. We reiterate the need to hold accountable those responsible for such use, be they individuals, entities, non-State groups or Governments. In that context, we condemn the use of heavy and destructive weapons as well as the targeting civilians and residential areas killing dozens of innocent victims. These weapons target health facilities and civilian locations in eastern Ghouta, Idlib and other areas. We therefore support the International, Impartial and Independent Mechanism for Syria in its quest to gather evidence and investigate the crimes committed against civilians in order to hold the perpetrators accountable. The State of Kuwait will support any alternative or mechanism that enjoys the consensus of all members of the Security Council and ensures the independence, neutrality and professionalism of any new future mechanism. In that regard, we reaffirm that the primary responsibility of any mechanism must be to determine the identity of those using chemical weapons in Syria, provided that the Security Council would then play its role and hold the perpetrators accountable, in implementation of the principle of ending impunity and of resolution 2118 (2013), which undoubtedly stipulates the imperative need for, and importance of, holding accountable those responsible for the use of chemical S/PV.8174 The situation in the Middle East 05/02/2018 16/17 18-03099 weapons in Syria. We also look forward to receiving the report that will soon be submitted by the Fact-finding Mission, as mentioned by Ms. Nakamitsu in her earlier briefing on the most recent incidents, as well as her reports on the use of chlorine gas in Saraqib. In conclusion, we reiterate our full readiness to take part in any efforts that are aimed at reaching consensus among Security Council members and at holding accountable the perpetrators of such internationally prohibited crimes. We assert that a political solution in Syria is the only way to arrive at a comprehensive settlement of the crisis, in accordance with the relevant Security Council resolutions, especially resolution 2254 (2015) and the 2012 Geneva communiqué (S/2012/522, annex). I now resume my functions as President of the Council. The representative of the United Kingdom has asked for the floor to make a further statement. Mr. Allen (United Kingdom): I disagree with a lot of what my Russian colleague said, but I will not stretch my colleagues' patience. But I do feel compelled briefly to respond to several of the points that he made. The first point is to say that this is not political for us. Preventing the use of these abhorrent weapons should transcend political disagreements. We do not oppose Russia's important role in Syria at all. We noted the outcomes of Sochi, and we look forward to the proposal for a constitutional committee returning to the next round of Geneva talks, with the full participation of Russia and the Syrian authorities, as was laid out in resolution 2254 (2015). The second point I would simply make is that the notion that it was anyone other than Russia that ended the Joint Investigative Mechanism is absurd. The voting records of the Council are clear and are available to all. Russia vetoed three different proposals for the extension of the Mechanism, the last of which simply extended it for a short period and requested the Secretary-General to make recommendations, but even that was unacceptable. Finally, on a note of agreement, I just want, like my Dutch colleague, to praise the incredible work of the White Helmets, who risk their own lives on a daily basis to save thousands of Syrians civilians. The President (spoke in Arabic): I now give the floor to the representative of the Syrian Arab Republic. Mr. Mounzer (Syrian Arab Republic) (spoke in Arabic): My country condemns and rejects in the strongest possible terms any use of chemical weapons or of any other weapon of mass destruction, as this constitutes a crime against humanity and an unethical and unjustifiable act, under any circumstances. The real target of such weapons is the Syrian people, who remain the primary victims of the crimes committed by armed terrorist groups, which have not hesitated to use chemical weapons against them. I reaffirm before the Security Council that my country has sought, and continues to seek, to identify the real perpetrators responsible for the use of chemical weapons in my country, Syria. Based on those steadfast principles, my Government joined the Chemical Weapons Convention and has honoured all of its commitments thereunder. My country achieved an unprecedented and definitive feat in the history of the Organization by ending the Syrian chemical-weapons programme in record time. That was corroborated in the report of the Organization for the Prohibition of Chemical Weapons-United Nations Joint Investigative Mechanism to the Council in June 2014. My country is the party most desirous of uncovering the truth. We have always supported, and will continue to support, in principle any initiative by the Council whose aim is to establish the truth, identify those who are really trading in the blood of the Syrian people and using toxic chemical substances against Syrian civilians, including armed terrorist groups, as well as levelling false accusations against the Syrian Government. In that regard, on behalf of the Government of my country, I once again reiterate our condemnation of all American and Western allegations accusing us of committing chemical-weapon attacks in our country. I reaffirm that those accusations are groundless and cheap lies. International public opinion and the majority of United Nations Members now know that this is but standard procedure for the United States and its allies in the Council each and every time they learn that the armed terrorist groups that they finance, arm and support on the ground in Syria are at an impasse and losing ground to the advancing Syrian army and its allies. The latter are today waging a war, on behalf of the entire world, against terrorism, which, unfortunately, is being supported by certain Governments that have no interest 05/02/2018 The situation in the Middle East S/PV.8174 18-03099 17/17 in ensuring international peace and security and are solely seeking to advance their own political agendas. My Government reaffirms once again that the United States, the United Kingdom and France are fully responsible for the paralysis of international investigative mechanisms concerning the use of toxic chemical substances, as the Governments of those States are seeking to shield the armed terrorist groups that they support. We recall before all present here that it is Syria that originally called for an investigation into instances of the use of toxic gas by armed terrorist groups. False accusations against my Government of using toxic chemical substances are attempts to cover up its efforts to reveal to the world that certain armed terrorist groups and their sponsors have continued to perpetrate crimes against innocent civilians through the use, more than once, of toxic substances. The Syrian Government has provided the Organization for the Prohibition of Chemical Weapons (OPCW) and the OPCW-United Nations Joint Investigative Mechanism (JIM) with evidence that proves that such groups possess banned toxic substances. We have repeatedly called for the carrying out of investigations to corroborate such evidence. However, our calls have been ignored. All of my colleagues here recall that the United States and its allies destroyed the JIM. Through their practices here in the Council, they put an end to the Mechanism. They brought pressure to bear on its Chair and its members by pressuring them to refuse to visit Khan Shaykhun. Rather than conduct a field visit to collect real evidence, they merely sought to level accusations and offered up evidence trumped up by Western countries to undermine Syria, to support terrorist groups and to cover up their responsibility for this incident. That occurred after the United States and its partners rejected the call by the Russian Federation to stop the politicization of the work of the JIM and to rectify its methodology by refraining from using false evidence and, instead, limiting itself to scientific and legally sound and reasonable proof. My country continues to honour all of its commitments — the ones we assumed when we joined the Convention on the Prohibition of the Development, Production, Stockpiling and Use of Chemical Weapons and on Their Destruction. We shall persevere in our fight against terrorism — a war that we will wage despite any political or media blackmail or any exploitation of the blood of innocent civilians in Syria. The Permanent Mission of the Syrian Arab Republic will today circulate a letter of the National Committee for the Implementation of the Chemical Weapons Convention, in response to the United States allegations vis-à-vis the work of the JIM and the Fact-finding Mission of the OPCW. The letter proves with scientific and legal evidence that the accusations against my country are false and that Syria has never used such chemicals, and will we ever use them, because we do not possess them. Let us recall that those who level such false accusations against Syria are the Governments of the same States with a dark history of using such internationally prohibited weapons against millions of innocent people — in Viet Nam, Cambodia, Algeria and the list goes on. Finally, on behalf of my Government, I would like to extend our gratitude to the Russian Federation and to friendly countries in the Council, countries that seek to establish truth based on their awareness about the pernicious aims behind the false accusations. They have demonstrated their commitment to the supremacy of the principles of international law and the Charter of the United Nations, as well as their conviction that such abnormal practices undermine the credibility of international actions and institutions and jeopardize international peace and security. The meeting rose at 11.45 a.m.

The Mercury May, 1893 ADVERTISEMENTS. TReafting 1Ratiroa6 The "Royal "Route New and Direct Line To and From QETTT5BURQ. Fast, Frequent and Superbly Equipped Train Service Between NEW YORK, PHILADELPHIA, Allentown, Pottsville, Williamsport, Reading, Harrisburg and Interior Pennsylvania Points, with through connections to and from all parts of the Middle States, New England and the West. Visitors to America's Greatest Battlefield can obtain through tickets and baggage checks, via this new and most picturesque route, at all principal stations and ticket offices throughout the country. I. A. SWEIGARD, C. G. HANCOCK, General Manager. Gen. Pass. Agt Barber Sfrop, CHARLES C. SEFTON, PROPRIETOR. BALTIMORE STREET. THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS WORK. /HUgrc at-)d ^Kfc £or]S£r«Vatopy. Chartered 1850, offers Classic, Normal, Music and Art courses for Diploma and Degrees ; comprises three large brick buildings, situated on a 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 Pipe Organ, Reed Organ, Piano, Violin, Guitar, Mandolin, Banjo, 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, Hagerstown, Md. WILLIAM SMALL, DIM BOOK nnunt AND DOOR Mm, 6 WEST MARKET STREET, YORK, PENNA. w. S^SGHRODER, DEALER IN Hats and Caps? VBoots and Sho^s? No. 6 Balto Street, Gettysburg. Spalding's Livery Stable, STRATTON ST., GETTYSBURG, PA. Branch Office, E. S. Faber's Cigar Store. Hacks, Carriages, Wagonettes, Double Teams, Riding Horses, Large Wagons Capable of Holding Sixty Persons at a Time. COMPETENT GUIDES FOR THE BATTLEFIELD. CHAS. J. SPALDING, Proprietor. —^-Jo^y) l'""|l||||||||!||||||||||ll"|||"ll''|i||"'|||||"'i|lll||ll"""|t|l"""l'""|"|l|"""li"IIU11""11"111 (0S§j"*— Gettysburg Carriage Works, CHAS. J. SPALDING, Proprietor. WEST MIDDLE STREET. BUILDER OF oo REPAIRING PROMPTLY DONE. ADVERTISEMENTS. F. D. SCHRIVER, Draper, Importer, • • fl^D Merchant Tailor, 23 Baltimore Street, GETTYSBURG, PA. The College Mercury. Vol. I. Gettysburg, Pa., May, 1893. No. 3. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. m ■ Editor: GELLERT ALLEMAN, '93. Associate Editors ; MARION J. KLINE, '93. FRED. H. KNUBEL, '93. PAUL W. ROLLER, '94. JOHN J. BRALLIER,'93. NIELS L. J. GRON, *93. FLAVIUS HILTON, *93. Business Manager; G. FRANK TURNER, '93. Assistant Business Manager : BENJAMIN R. LANTZ, '94. ™ /One volume (ten months), . . . .$1.00 lERMS*t Single copies, 15 Payable in Advance. All Students are requested to hand us matter for publication. The Alumnt 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. CONTENTS. EDITORIAL, 37 FREEDOM IN GERMAN UNIVERSITIES, 39 MOTHER EARTH 41 ZEROS 41 COLLEGE LOCALS, 42 ALUMNI, 45 FRATERNITY NOTES 50 ATHLETICS, 51 TOWN AND SEMINARY 52 LITERARY SOCIETIES ,.,.,, 54 EDITO-RIAL. AN impetus has been given this year to oratorical contests between colleges, particularly in the East. The Western insti-tutions have had this test of comparison for some time, but in this section, it has fallen into disuse or been superseded by the various field contests. Of late years, the struggle between most colleges have savored more of brawn than brain.' A reaction in favor of the latter has, however, been awakened, and it will be appropriate and beneficial if only to a limited extent the training turns from matter to mind. The intellectual should figure to a larger extent than it does. This is a step in the right direction and would be eminently in keeping with the idea of a school of learning. There is a movement on foot to form a State Inter-Collegiate Oratorical Association, and it is proposed that those colleges which have representatives in the State Athletic Associa-tion be elegible to membership. Here is a fresh field for a display of comparative prowess, and would have something to distinguish it from the exhibition of an ordinary athletic club. The enthusiasm manifested in our col-lege of late in all departments shows the state of affairs to be healthy and is accomplishing many good results. In this new opportunity for a test of strength Gettysburg will meet her sisters in any overtures. What's to be done about it? * * WHEN a mob marched the streets of Paris, a young corporal in charge of a regi-ment held them at bay by a salute of cannister. This was Napoleon, and his method of master-ing the situation was by annihilation. In one of the mining camps of the West a mob of 38 THE COLLEGE MERCURY. lynchers are subdued by a gentleman, alone, unarmed, by the power of personality. With guns pointed at his own breast as well as at the one he was protecting, while from two hundred throats came the ominous slogan, "Lynch him!" the pistols are lowered, the thirst for blood withstood,the crowd conquered, by the simple words uttered with rare presence of mind and nerve, " Boys, you can't have this man." This is Heffefinger, famous for his prowess on the foot-ball field, now a Pay-master on a Northwestern railway. " A new field for the athlete" at first suggests itself. Yet it is but the legitimate field of the true athlete, who is nothing less than a true gen-tleman. The admiration for the ability of this man, confined heretofore, perhaps to the lovers of sport, resolves itself into a more exalted esteem and must be shared by all lovers of true manhood. There is no surprise in the incident. He that in the whirl of a foot-ball game, when the brain seems to lose the faculty of percep-tion, when all the world goes round, when one is conscious of nothing but fists, and arms, and knees, and death-like embraces, and earth itself is no longer a terra finna for one's feet, but leaves him treading on space till it rises to meet him with a thud; he who in such a melee keeps himself in order amid general chaos in a master manner, must in similar cir-cumstances, prove master of the situation. And the circumstances are not unlike. There is also a little to be said in favor of a sport that furnishes opportunities for the culture of such nerve and presence of mind. * * THE musical clubs have taken down the orange and blue and hung black on their car. The decree has gone forth that they will not be allowed to give entertainments, during this term, away from town. The musical ability that has wandered into our midst during the last few years has been carefully fostered until at present the college has among its students an organization of mu-sicians such as it has never before possessed, and one which is the equal of any of the simi-lar college clubs in existence—we make no exception. At the very height of success, the Faculty, by refusing to allow the clubs to make a short trip, have brought on a crisis in things musical. This action has also deprived the college of one of its best advertising me-diums. There is hardly a college in the land that does not realize the advantage to be de-rived from a traveling organization representa-tive of its musical talent. The most serious consideration, however, is as to the future. Under the existing circumstances it is a ques-tion whether the men next year will feel justi-fied in making such extensive preparation to give a series of concerts, as it involves sacri-fices of time and money. Can we afford to lose our place in the ranks of the progressive colleges? * * ONE of the luckiest strokes of fortune that could happen this college would be the en-dowment of a Department of History and Poli-tics. Owing to the present union ofthese depart-ments with that of English literature the work of the professor is hampered on both sides. This combination is a most unnatural and illogi-cal one. Just as reasonable would it be to give the management of the instruction in his-tory and politics to the Greek, or Latin, or German professor. Moreover, an extension of the electives in both English and history is desirable but impracticable, because the pro-fessor is already overworked. We feel confi-dent also that the course in literature and rhetoric for the under-classmen is curtailed not because the Faculty do not realize the import-ance of these subjects, or because the students are crowded for time, but on account of a lack of facilities. The prime reason, however, for this plea is the educational value of history itself. What men think of the world depends on what they know of it, and we dare say most of us know little enough. This, of course, is partly our own fault, but it is also due in great measure- to the lack of adequate instruction in THE COLLEGE MERCURY. 39 history. Whenever any of our liberal-minded friends feel disposed to give Gettysburg Col-lege some thousands of their wealth, let them remember the really urgent need of a separate department of History and Politics in this institution. * * * THIS is the last issue of THE MERCURY that the present staff will control. The societies have elected a new staff and they will have control of the publication for one year. We are pleased to state that THE MERCURY is on a sure financial basis already and we wish to thank all those who have contributed to its success. The many words of commendation which we have received on every hand, both by letter and through the press, have been very encouraging and have aided us. We were tempted to publish some of these but we remained firm in our first decision that THE MERCURY must stand on its own merit. The new staff is as follows: Editor, Julius F. Seebach ; Assistant Editors, Frank Fickin-ger, Sumner R. Miller, Roscoe C. Wright, Henry E. Clare, Alfred S. Cook, Paul W. Roller, and Waldo D. Maynard; Business Manager, Benj. R. Lantz; Assistant Business Manager, Chas. F. Kloss. We bespeak the same consideration for the coming staff that has been shown the retiring members of the board. FREEDOM IN GERMAN UNIVERSITIES. THE hegemony of Germany in all branches of science, without excep-tion, must be recognized by all civilized na-tions. It is a fact that Germany, scientifically, produces more than all the rest of the world." Mon. F. Lot, L'enseignement superieur en France. Ce qu'il est ce qu'il devrait etre, 1892. The wisdom of Germany, it is often sneer-ingly said, is professorial wisdom. Look at England and you will see men like Humphry Davy, Faraday, Mill, Grote, Darwin, Spencer, who have no connection with English institu-tions. In the fatherland, however, the case is different. Nearly all the pioneers of science hold academic chairs, those who do not have at least the right to deliver lectures in the uni-versities. The universities are the seats of science. No wonder that scholars of every tongue come to them, even from the farthest parts of the earth. What is the cause of this prominent position ? It is the freedom which is granted to the students and to the profes-sors. To the German mind students are young men, responsible to themselves, who aspire after science of their own free will. They arrange their own plan of studies as they think best. They have free choice among the teachers of the same subject. It matters not whether these be ordinary or extraordinary (assistant) professors or private docents. At the same time they have perfect freedom to migrate from one university to another, from Ronigsber"' to Zurich, from Gottingen to Gratz. Outside the university there is no con-trol over the conduct of the students so long as they do not come into conflict with the guardians of public order. No civil authority can touch the color-bearing citizen of the re-public of letters. Even if the drawn swords of policemen should meet the naked rapier of the " Burschen," the university authorities are called upon to decide. The " Bursche " stands or falls to his rector. It must be considered fortunate that German students have retained a vivid sense of corporate unions, by which an honorable behavior of the individual is demanded. To Americans this uncontrolled freedom is, no doubt, a subject of astonishment. How can young men be left thus to themselves without the greatest detriment? But it must be remembered that no German is allowed to become a citizen of a university except he has given proof of his ability to use rightly the freedom which is granted to him. He comes from the gymnasium with a logically 40 THE COLLEGE MERCURY. trained judgment, with a sufficient habit of mental exertion, with a tact developed on the best models to discriminate truth from the ap-pearance of truth—right from wrong. Delighted in youthful responsibility, he then devotes himself to the task of striving after the best and noblest which the human race has hitherto been able to attain in knowledge and in speculation. Joyfully he sings : " Hurrah ! Freies Wort lebe ! Hurrah hoch ! Wer die Wahrheit kemiet und saget sie nicht, Der bleibt furwahr ein erbarmlicher Wicht, Frei ist der Bursch !" He is joined in friendly rivalry with a large body of associates of similar aspirations. In mental intercourse with his teachers he learns how to " work the thoughts of independent minds." The German regards his student life as his golden age. With the melancholy tune's: " O alte Burschenherrlichkeit! Wie schnell bist du verschwunden ! Nie kehrst du wieder, goldne Zeit, So froh und ungebunden," he leaves the city of the muses. Since the German students are esteemed as men, whose unfettered conviction is to be gained, and who can no longer be appeased by an appeal to any authority, instruction is given to them only by teachers who have proved their own power of advancing science. No professors are introduced into the faculties who have not the qualifications of an inde-pendent academical teacher. He who desires to give his hearers a perfect conviction of the truth of his principles must know how convic-tion is acquired. He must have worked at the confines of human knowledge, and conquered for it new regions. A teacher who retails views which are foreign to him may be sufficient for those pupils who depend upon authority as the source of their knowledge. To such, however, as require bases for their beliefs, which extend to the very bottom, an opinion which is not based upon independent research, appears of no value. It is only with students who give themselves to the formation of inde-pendent thoughts that the intelligence of the teacher bears any further fruit. But the conviction of the student can only be acquired when freedom of expression is guaranteed to the teacher's own conviction. Liberty of teaching has not always been in-sured in Germany. In times of political and ecclesiastical struggles the ruling parties have often enough allowed themselves to encroach. The political freedom of the new empire has brought a cure for this. There is now no ob-stacle to the discussion of a scientific question in a scientific spirit. When toward the end of 1892 a reactionary party sought to deprive the theologians of the advanced school of their academic chairs, the German nation regarded the movement as an attack upon their sanctu-ary. Liberty of teaching! Freedom alone can cure the errors of freedom and a riper knowledge, the errors of what is unripe. No wonder that the Germans have such a number of young men, the so-called " privatdocenten," who without salary, with insignificant incomes from fees, and with very uncertain prospects of the future, devote themselves to arduous sci-entific work. And how readily the faculties admit young men who at any moment may change from assistants to competitors. Thus it has been seen that the entire organi-zation of the German universities is permeated by respect of free, independent thought. This love of freedom, which is more strongly im-pressed on the Teutons than on their Aryan kindred of the Celtic and Romanic branches, is the main cause of the intellectual supremacy of Germany. But liberty necessarily implies responsibility. The German professors and students are in a responsible position. They have to preserve a noble inheritance not only to their own peo-ple, but also as a model to the wider circles of humanity. They must work for independence of conviction. I say zvork! For indepen-dence of conviction is not the facile assumption THE COLLEGE MERCURY. 41 of untested hypotheses, but can only be ac-quired as the fruit of conscientious inquiry and earnest labor. They must also show that a conviction which they themselves have worked out is a more fruitful germ of fresh insight and a better guide for action than the best inten-tioned guidance by authority. The spirit which overthrew the yoke of the Church of Rome also organized the German universities. Germany, which in the six-teenth century first revolted for the right of free inquiry and gave its witness in blood, is still the van of this fight. Truly to Germany has fallen an exalted historical task. And if the mighty armies of her mighty foe should invade her sacred borders and crush the youth-ful defenders of the united Empire, Germany will still be the conqueror of the world. MOTHER EARTH. Mother Earth is waiting for her children, Wooing them to seek her quiet breast, Offering for their wounds a balmy healing, For their weariness—a dreamless rest. When the sun is riding in the heavens, When the day is shining warm and bright, Then they oft forget the patient mother, Yet she knows they will return at night. Mother Earth is calling to her children, Calling them in every passing breeze, In the mystic murmur of her waters, In the rustling of her forest trees; But the tender music of her whisper Falls unheeded on each deafened ear, For the chinking of her gold and silver Is the sweetest melody they hear. Mother Earth is beckoning to her children, Beckoning from each dancing flower and vine, Fluttering hands from every nodding tree-top, Wave and beckon in the glad sunshine; But her children's eyes are strained with watching For the fluttering of their while-sailed ships, For the laden barge whose longed-for coming Sets the wine of fortune to their lips. Mother Earth, thy children have forgot thee In the bustle of their noisy life, Lost are all thy gentle invitations In the dust and din of noonday strife; But when evening dews are softly falling Then, all bruised and weary from the fray, Heeding late thine oft-repeated summons, One by one they drowsily obey. —M. R. H., '94. ZEROS. IN the great problem of destiny, whether it be that of a race or of a nation—or per-chance of both—we find figures of value and zeros as in the simplest mathematical problem. In scanning the pages of history we find in every problem presented to the race for solu-tion, whether one of sociology or one of national or international importance, men of foresight, men of wisdom, men of individual thought and action—great men—who at a glance have grappled with the questions of the hour, and, by their industry and perseverance, planted on heights far in advance the ensigns of liberty and progress. As we look upon the great march of hu-manity, from the gates of Eden to the nine-teenth century, we see in the vanguard of this mighty host men leading in thought and in action, the light of whose achievements, shin-ing with refulgent splendor, has illumined ever the pathway of nations. In the constellated canopy of history there are stars which far surpass their fellows in brilliancy and splendor. Amid the social darkness of the fifteenth century, when igno-rance and superstition enveloped Europe as with a pall, there shone forth a Calvin and a Luther—bright stars which will continue to shine with an ever-increasing brightness until the dawning of the other day. When the great problem of the Reformation presented itself to mankind for solution all must admit that these men were figures of inestimable value. When the problem of American Indepen-dence was presented to the struggling colonies for solution, we see a Washington, a Jefferson, an Adams, and a Henry, at whose urns we may even to this day rekindle within our 42 THE COLLEGE MERCURY. breasts the slumbering fires of patriotism, and freely imbibe the true spirit of fatherland de-votion. A quarter of a century ago, when the life of the nation hung trembling in the balance, when one of the greatest problems to which a nation has ever been brought face to face was presented to Americans for solution—a pro-blem which cost many a human sacrifice upon the altar of a country's devotion, and for which the sod of many a field was crimson-dyed— there stood forth from the multitude, pre-eminent among all other leaders, the immortal Lincoln, whose life-work can be best summed up in the intertwining of the pine and the pal-metto o'er his tomb. Thus has it been through all history from the beginning. However trivial or mighty in importance the problems have been, we find alongside of the figure's value the zeros. As there are those who of themselves advance, and thus advance our race, so are there those who by their efforts would retard the onward, upward march. We meet on every hand these counteracting, deadening influences. These negative forces are at work in eveiy age. They pull down where others build; they tarry where others progress. Setting themselves up in opposition to every generous impulse, every noble endeavor, and every patriotic movement, as zeros to the left of a significant figure, they decrease the value of all that is noble and good, and depreciate whatever is honorable and upright. But who are zeros ? Well may we ask. In brief, carrying out the original figure, men who are nothing, stand for nothing, have not the courage of their con-victions, without individual value, unstable as water, wavering as the reed in every wind that blows. In this age of constant change, this age in which Church and society are under-going so many transformations, zeros.are not wanted, but men. Men who are not driven hither and thither by every wind of dissension, nor stranded upon the shoals of every new doctrine ; men who can, when these storms arise, let down through the troubled waters the anchor of firmness and stability until it rests secure upon the grand old rock of prin-ciple. These are the men who preserve our government and free institutions, not only in times of civil commotion, but also in the hour of a nation's peril. Many and varied are the problems which are brought before the American people. These problems must be solved, and each American citizen is a factor in their solution. As we look about us, particularly at election time, and see the masses—the body politic of this great Republic—arranged as so many zeros at the dictation of a " party boss," dis-posed of as though they possessed no individual opinions, no individual value, does not this spectacle impress us with a sense of the dan-gers toward which we are drifting ? By using such factors in the solution of our political problems, is it difficult to see what the result will be ? The result of every problem is in proportion to the number of zeros employed in its solution. Bearing this thought in mind, I would plead earnestly for individual thought, individual action, individual merit, individual value and worth. The words of Longfellow come to us with a peculiar aptness, " In the world's broad field of battle, In the bivouac of life, Be not like dumb, driven cattle, Be a hero in the strife." When this becomes a living reality, will America reach the summit of national great-ness. Then might will not make right, and justice will not be handicapped. ROSCOE C. WRIGHT. COLLEGE LOCALS. MARION J. KLINE, Editor. SINCE the last issue of THE MERCURY Dr. Charles Baum, '74, of Philadelphia, has endowed the Baum Sophomore Mathematical Prize with $500. The interest on this amount will be annually given to the Sophomore who THE COLLEGE MERCURY. 43 attains the highest grade in mathematics. THE MERCURY wishes to extend to Dr. Baum the sincere and hearty thanks of the students of his Alma Mater for his kindness. The Philadelphia Press of April 20th con-tains the following item of interest to all friends of our college and the Lutheran Church: " The will of the late Jacob Reddig, of Ship-pensburg, was probated to-day before Register Clark. The public bequests made by the tes-tator are $500 to the Theological Seminary of the General Synod of the Lutheran Church; S500 to the Pennsylvania College at Gettys-burg ; $500 to the Board of Home Missions of the General Synod of the Lutheran Church ; S200 to the Lutheran Board of Church Ex-tension ; $200 to the Education Society of the West Pennsylvania Synod of the same church ; Si00 to the Missionary Institute at Selin's Grove, and $100 to the Tressler Orphans' Home at Loysville." " Mr. R., you should never pick your teeth with a metallic tooth-pick !" Mr. R., of'95.—" I beg your pardon, but it isn't metallic. It is gold." Is that the kind of non-metallic gold you have in New York State ? Prof. H.—" What treaty was made in the year 1842 ?" Mr. O., of '93.—" There was a treaty con-cerning neutral trade made by Washington!' Prof. B.—" What mode is attributo ?" Mr. M., of '96.—"Ablative." Mr. J., of '95, says he is taking vocal lessons in singing. Persevere, Charley, and you will make the glee club. Chappie H., of '95, insists upon it that Adam was in the ark, while Mr. E., of '95, who is famed for his extensive and accurate knowl-edge of the Bible, graciously points out to him his mistake by telling him it was Moses. Mr. K., of '93, is quite an electrician. The other day he was heard to exclaim: " Hello, Rutt; do you have any isolated wire ?" Dr. B.—" What was the number of soldiers who were placed as a guard over Peter in prison ?" Mr. V., of '93.—" There were four quarts— I mean four quarters of soldiers." Bad break, Billy. " What is the subject of your graduating speech ?" one Senior was heard to ask of an-other. " They gave me 3 Es and 5 Ds," was the significant reply. Mr. H., Sr., of '95 (hunting for molybdate solution).—" Doctor, where will I find the elliptic solution?" Mr. B., '93, has a phonogragh. During the Easter vacation he was giving entertainments. One evening he made the following announce-ment : " The next selection is ' The Midnight Fire Alarm,' as played by the U. S. Marine Band. You must listen for the gong and then the alarm will be sounded." Then the phono-graph played " Nearer, My God, to Thee." Mr. B. now puts the title on each roll. Mr. S., '94 (carving pork).—" This beefsteak has the queerest appearance of any beefsteak I ever saw." Put on your glasses, Selly. Mr. R., of '95 (as a six-mule team passes by).—" Well, a six-horse team for such a little load ! New York must certainly have some ' way-back' sections." Mr. A., of'93, to Mr. G, of '93 (with photo-graph of beautiful young girl suspiciously near his lips).—" Stop kissing that photo., G." Mr. G.—" I am not kissing it. I'm blowing the dust off." Mr. B., of '93 (to street-car conductor).— " Please give me a transfer to Heart-iy Street." With a phonograph to occupy his mind and a girl to possess his heart, our friend B. is in a bad way. Mr. H., Sr., of '95, says that there are a large number of Italians digging up the electric rail-road. Dr. S.—" Pants is the abbreviated form of pantaloons, Mr. C." Mr. C, of '07.—" But, Doctor, pants is uni-versally used." " Arthur, I fear we must modify the univer-sality of the usage." Mr. S., of '93, says Gettysburg is a bad place for crows. " One day I saw fifteen dead crows walking along the railroad track." That must have been a remarkable sight. At a "World's Fair Exhibit" contest for amateur photography, Mr. R. A. Warner, for- 44 THE COLLEGE MERCURY. merly of the class of '95, had the compliment paid him as a photographer of having seven of his views selected for exhibition. Among the views was one of" Pennsylvania Hall," Gettys-burg College, and also a bird's-eye view of the campus. THE MERCURY extends congratula-tions. Several years ago the Board of Trustees passed a rule that, beginning with the Class of '93, each class shall be represented in the Com-mencement exercises by ten speakers. These speakers shall be the ten men who shall have attained the highest averages in their studies for the three terms of Junior year and the first two terms of Senior year. This arrangement is much more satisfactory to all concerned than the former rule of having the whole class speak, and its wisdom is exemplified in the case of the present class, which will graduate about 50 men. In accordance with this rule Dean Bikle has made the following announcement of speakers and subjects: Latin Salutatory, John J. Brallier; "Safe-guards of Suffrage," C. Edward Allison; " Man's Use of Natural Forces," William H. Deardoff; "The Roman Element in Modern Law," John G. Dundore; " Socialism and In-dividual Liberty," William J. Geis; "The Gothenburg System," Andrew S. Hain ; " Na-tional Quarantine," William C. Heffner ; "Fa-miliarity with the Best Literature," Frederick H. Knubel; "Literature and Revolution," Edgar Sutherland ; " Valedictory," Marion T. Kline. Another evidence of the progressive spirit of our preparatory department appears in the adoption of a new marking system, viz., ex-emption from examinations to those who se-cure a term-mark above a certain per cent. This system—new to us—has been almost universally adopted by the larger colleges and universities, and has in it much to recommend it to our own institution proper. It' has be-come almost an aphorism that examinations do not measure a student's ability or his honest intellectual acquirements. The new system does away with that practice so hurt-ful in its effects upon the college man. We refer to the " cramming " for examinations. And it encourages instead, honest, faithful work from day to day. We predict for the future classes of our college a better equipped set of men as a result of Professor Klinger's advanced ideas on education as shown in his new methods. The " Class Day" Committee, of the Class of '93, Messrs. Brallier, Guss, Hilton, Knubel, and Kline, have arranged a programme for Class Day, and it has been adopted by the class. The class also selected the gentlemen who have places on the programme. The following is the programme : TUESDAY, JUNE 20TH, 1893. Master of Ceremonies Gellert Alleman 3 l'- M. Ivy Poem, Frank R. Welty Ivy Oration, . John C. Bowers Ivy Song, . Class of '93 6.30 I1. M. Music, Band Address of Welcome, Jerome M. Guss Class Roll, Virgil R. Saylor Music, Band History, G. M. K. Diffenderfer " Bellamy," Charles W. Leitzell Music, Ban(i " Pulswana," William L. Ammon Class Song, Class of'93 John Hay Kuhns, Poet On April 8th, at 11.15 A. M., our President, Dr. H. W. McKnight, set sail from Hoboken, N. J., on the " Kaiser Wilhelm II," of the North German Lloyd line, for a trip to the continent. On Monday, April 17th, a cable-gram, announcing his safe arrival at Gibraltar, was received at Gettysburg. He sails from Gibraltar to Genoa and then will spend one week in the southern part of France. Thence he will visit the principal cities of Italy and pass through Switzerland and Germany. He will then visit Paris and London. He expects to set sail from Southampton, Eng., about June 7th, for New York. He will return on " The Spree," which is due in New York on June 13th. THE MERCURY wishes the Doctor a pleasant time, and trusts that he may return to us en-tirely restored to health and strengthened for many years of usefulness as the honored President of Gettysburg College. Y. M. C. A. NOTES. The College Association was well repre-sented at the recent district convention held in Middletown, Pa., on the 7th, 8th, and 9th of THE COLLEGE MERCURY. 45 April- There were six authorized delegates from the college, and one from the preparatory-association. They seem to have taken active part in the exercises and devotions, and were full of enthusiasm and zeal for the work as they gave their reports at the regular meeting on Thursday evening, April 13th. The meet-in"- of that evening was especially well at-tended, and close attention was paid to the talks delivered by the delegates, who recounted the methods and extent of Y. M. C. A. work in the district. Mr. Malof, a Syrian, a native of Damascus, having been present at the Middletown Con-vention, also addressed the meeting in a very pleasant and interesting manner. We expect good results from the Conference of Y. M. C. A. Presidents from the States of Pennsylvania, New Jersey, and Maryland, to be held at Carlisle, April 27th to 30th inclu-sive. The Presidents of both the college and preparatory associations expect to be present, and also Mr. Marion J. Kline, of the Senior Class, who will present some papers before the Conference. The good influence of the Y. M. C. A. among our boys is very apparent and most encouraging. The leaders appointed have, with but few exceptions, taken charge of the meetings and conducted the devotions in a most acceptable manner. Let all our students identify themselves with this organization and attend all its meet-ings regularly. Then we may expect greater results and richer blessings to ourselves and our institution. ALUMNI. FRED. H. KNUHEL, Editor. MANY a letter of praise and encourage-ment has been received by us from the Alumni; they impel us to more earnest work for the improvement of THE MERCURY. The present staff of editors has decided not to publish any of them, but keep this department purely for the brief mention of interesting bits of news that come under our eye. We are always open for suggestions, notes, and the like. Recently the Literary Societies adopted rules to govern the publication of THE MERCURY. Among; them was one which seeks the election of an editor by the Alumni Asso-ciation, who is to have charge of this depart-ment along with a student. It is impossible for one who is yet in college to do all that should be done; his sources of information arc not sufficient. We hope the Alumni Associa-tion will elect a live man for us at their meet-ing in June. Mr. Frank Fickinger, '94, is the student elected, who will hereafter take care of the Alumni notes. Commencement is approaching fast and every alumnus who possibly can should be here. There ought to be rousing reunions of the classes of '90, '83, '68, and even of '43, though the living members of the last named are few in number. Lack of space prevents us from mentioning the Easter services and accessions of our ministerial graduates. The Lutheran Publication Society has just issued The Distinctive Doctrines and Usages of the General Bodies of the Evangelical Lutheran Church in the United States. The General Synod is represented by Rev. Prof. M. Valentine, D. D., LL D., '50; the General Council by Rev. Prof. H. E. Jacobs, D. D., LL. D., '62; and the United Synod in the South by Rev. E. T. Horn, D. D., '69. The three other divisions of the book are not by Gettysburg men. Seven P. C. men contribute to the April Lutheran Quarterly. Dr. E. Miller, '41, " The Pastor fertile Times ;" Dr. M. Valentine, '50, " Conquerers through Christ;" Dr. E. J. Wolf, '63, "Two Facts as to Inerrancy;" Rev. G F. Behringer, '68, '' Frederick the Wise and the Castle Church at Wittenberg ;" Rev. J. Wag-ner, '71, " The Lutheran Church Doctrines in the Nineteenth Century;" Rev. M. S. Cressman, '75, "The International Lesson System;" Rev. J. Aberly, '88, " The Decennial Confer-ence in India." Rev. Prof. M. Valentine, D. D., LL. D., '50, and Rev. Prof. H. E. Jacobs, D. D., LL. D., '62, have able articles in a recent number of the Lndepcndent on " Denominational Union among Lutherans." '35. A picture of Hon. M. G. Dale appears in the February School Board Journal. He is President of the School Board of Edwards-ville, 111. THE COLLEGE MERCURY. '36. Rev. F. A. Muhlenberg, D. D., Presi-dent of Thiel College, was stricken with paraly-sis, but has recovered and resumed his work. '40. The fifth volume of Lectures on the Gospels and Epistles, by Dr. Seiss, has ap-peared. It is in size and form like the four other volumes. '44. John T. Morris, Esq., has been spend-ing some time in Florida for the benefit of his health. '46. The Sunday-school of St. Matthew's Church, Philadelphia, Pa., Rev. Wm. Baum, D. D., pastor, celebrated its 74th anniversary at Easter. '47. Rev. J. G. Butler, D. D., for so long a time Chaplain of the United States Senate, on account of the change of administration holds that position no longer. '48. In the Philadelphia Press of April 20th appears an able article by Hon. Edw. McPher-son. It is a stricture on Prof. Woodrow Wil-son's article on the relative merits of Bayard and Blaine. It was copied from the Gettys-burg Star and Sentinel. '50. The April Reviezu of Reviews gives an excellent portrait of Dr. Valentine in an illus-trated article by Dr. Barrows on the World's first Parliament of Religions to be held at Chicago next September, of which Parliament Dr. Valentine is a member. On September 12th he will read a paper on " The Harmonies and Diversities in the Theistic Conceptions of the Historic Faiths." '51. On the nomination of Congressman Beltzhoover, '62, Hon. David Wills has been appointed one of the Vice-Presidents of the Congress of Finance of the World's Fair. The congress is to meet about June 19th. He is also a delegate from the Carlisle Presbytery to the General Assembly. '53. Rev. P. Bergstresser resigned his charge, Middletown, Md., and will make his future home in Chicago from May 1st. He has been awarded a prize for a poem written by him. '53. Rev. J. S. Lawson, pastor of the Luth-eran Church in Pittsburgh, East End, has just issued the first number of a periodical, to be known as The Lutheran MontMy, It is to be issued in the interest of the pastors and churches of the Pittsburgh Synod. '53. A large part of Rev. W. F. Ulery's article on the " Intermediate State," that ap-peared in a recent Lutheran Quarterly, was rcpublished in The Thinker, of London. '55. Rev. Prof. Eli Huber, D. D., who occu-pies the chair of Biblical Literature in the Col-lege, has been bereft of his wife, who had been sick for a long time. He has the sympathy of all. '56. The corner-stone of Dr. S. A. Holman's new church in Philadelphia was laid some time ago. H. M. Bickel, D. D., '48, delivered an appropriate address. '57. Prof. H. L. Bauger, D. D., has been chosen one of the Vice-Presidents of the Anti- Gambling Society, and also as a member of the Advisory Board of the World's Congress on Religion at Chicago. '57. Prof. L. A. Gotwald, D. D., has been acquitted of the charges brought against him as a Professor in Wittenberg Theological Seminary, that he was not teaching the type of Lutheranism under which the college was founded. The defense was that he had not violated the obligation he took at his inaugu-tion. The Doctor will preach the sermon on Sunday night of Commencement Week to the students of Newberry College. '57. Dr. C. L. Keedy informs the public that the report stating that he has been negotiating to sell Kee Mar property, at Hagerstown, to the Catholic sisters is incorrect. '58. Rev. E. S. Johnston received a fine gold watch on April 9th from the members of the three churches composing the Stoyestown, Pa., charge. The occasion was his birthday. '61. Rev. J. B. Remensnyder, D. D., pastor of St. James', New York city, is preaching a series of Sunday evening sermons on the "Epiphanies of the Risen Lord." '62. This year's Spectrum, the Junior annual, will contain a historical sketch of Co. A, Twenty-sixth Emergency Regiment, Pennsyl-vania Volunteers, the College company, by Captain F. Klinefelter. '62. C. V. S. Levy, Esq., has been again appointed City Attorney of. Frederick, Md. '62. Rev. J. L Smith, of Christ Lutheran Church, Pittsburgh, was highly complimented THE COLLEGE MERCURY. 47 by the Pittsburgh Journal of April 8th, on his very successful work during his first year's pastorate there. '63. Rev. M. Colver, some weeks ago, preached a special sermon before the Knights of Pythias, on " Faith without Works is Dead." It received high praise both from the Order and the local press. '63. Prof. E. J. Wolf, D. D., is one of the speakers on " Lutheran Day " at the World's Fair next September. '64. The present address of Rev. P. Doerr is Ligonier, Pa. '64. The address of Rev. J. G. Griffith has been temporarily changed from Stella, Neb., to Shannon House, Pawnee City, Neb. '64. Dr. Theo. L. Seip has been appointed by Dr. William T. Harris, United States Com-missioner of Education, as a delegate and honorary Vice-President of the Congress of High Education, at the World's Columbian Exposition, Chicago, which is to convene July 25th, 1893. '65. A cablegram announces the safe arrival of Dr. McKnight and Mr. Scott, at Gibraltar. '68. The Inter-Ocean of Monday, March 13th, devotes a column and a half to a sketch of the history and growth of Grace Lutheran Church under the faithful ministry of Rev. L. M. Heilman. This sketch is followed by a very full outline of the sermon preached the day previous, together with a portrait of Rev. Heilman and an engraving of his church and parsonage. '68. Rev. R. F. McClean, for many years Presbyterian pastor at New Bloomfield, has removed to Carlisle, Pa. '68. Dr. Richard and his wife returned to Gettysburg on Tuesday evening, April nth, from their year's sojourn in Europe. An ac-count of the reception given them will be found among the Seminary Notes. Dr. Richard brings a phototype reproduction of the Codex Vaticanus for the use of the Seminary. '69. Rev. E. T. Horn, D.D., of Charleston, S. C, has been elected to membership in the American Society of Church Histoiy. '70. Rev. A. G. Fesnacht, of York, will erect two houses on West Middle Street, Gettysburg. He was in town recently looking after their erection. '71. Rev. Dr. W. H. Dunbar, of Lebanon, Pa., lectured in Baltimore, at the First Lutheran Church, and for Dr. Parson in Washington. '71. Prof. G. D. Stahley, M. D., Professor of Hygiene and Physical Culture, has been in-vited to become one of the honorary Vice- Presidents of Department Congress of Phy-sical Education at the World's Fair. '71. The salary of Rev. John Wagner, Hazleton, Pa., has been increased from $1,200 to $1,500, and the council voted the same to take effect from his eighteenth anniversary, which occurred on the first of July of last year. '72. St. John's Lutheran Church, Northum-berland, Pa., Rev. A. N. Warner, pastor, bought a parsonage on April 1st, and made the first payment, $600. '73. Rev. S. L. Sieber preached his farewell sermon to his congregation at Lewisburg, Pa., on April 9th. During his three years' pas-torate much has been accomplished. '74. An addition to the Lutheran Chapel, at Hughesville, Pa., Rev. J. A. Wiit, pastor, is planned. Already $3,200 have been secured. '74. Mention is made elsewhere of the gen-erous gift of Charles Baum, M. D. At last the Sophomores have a prize to contend for. '74. The Democrat and Sentinel of Lewis-ton, Pa., has great words of praise for Rev. J. B. Focht. '74. Rev. M. O. T. Sahm has removed to New Millport, Clearfield County, Pa., of which pastorate he has taken charge. '75. Rev. E. G. Hay, Pottsvillc, Pa., was presented by his congregation with an Easter Egg, containing fifty dollars in gold. His successful parish paper, The English Lutheran, is in its seventh year and has a circulation of 700. '75. Rev. E. D. Weigle, of the First Luth-eran Church, Altoona, Pa., was recently pre-sented with a handsome secretary by the young people of his church, the occasion be- 48 THE COLLEGE MERCURY. ing the celebration of his sixth anniversary as pastor. Mr. Weigle will preach the Bac-calaureate before the graduating class of Lutherville Seminary, June 4th. '77. On Easter Sunday a very handsome polished brass lecturn was dedicated in St. Mark's Lutheran Church, Canajoharie, N. Y., Rev. Wm. M. Baum, Jr., pastor. It was pre-sented by one of his members. '77. The address of Rev. R. F. Hassinger is changed from Beaver Springs to Beavertown, Snyder County, Pa. '77. Rev. B. F. Kautz, Millersburg, Pa., has been granted leave of absence for three months to afford him- an opportunity to regain his health, which is somewhat impaired. '77. Rev. F. P. Manhart is starting out with great vigor in his work at Missionary Insti-tute, Selin's Grove. He has issued a number of circulars to pastors and friends of the insti-tution. '77. Rev. W. L. Seabrook has returned from Florida to his church at Abilene, Kansas. His health is fully restored. During his long and severe sickness his congregation has acted nobly toward him. '77. Rev. C. S. Trump and his wife cele-brated the tenth anniversary of their wedding on March 6th. The members of the congre-gation sent a gift of a horse and buggy. Our congratulations and best wishes. '77. Rev. J. J. Young, D. D., now of Rich-mond, Ind., preached trial sermons on April 9th at St. John's Church, New York city. He has received a call from there and will proba-bly accept. '78. Geo. J. Benner, Esq., has been retained as counsel in the Heist murder trial, which will come up before the August court at Gettysburg. '79. Rev. E. Felton, Baltimore, Md., is re-covering from his late illness. He is now in Gettysburg and will remain for a few weeks. '80. Rev. Lindley N. Fleck was installed pastor at Oriole, Pa., on March 12th, by Rev. Prof. Jacob Yutzy, President of the Susque-hanna Synod. '80. Rev. J. A. Metzger recently preached his tenth anniversary sermon as pastor of his first charge. '80. Grace Lutheran Church, Springfield, 111., Rev. M. F. Troxell, pastor, was dedicated on March 19th. Pictures of the church and pastor appear in the Illinois State Register of March 18th. The sermons on the day of dedication were by President Clutz, '69, of Midland; President Dysinger, '78, of Carthage, and Dr. Barnitz, '61, Western Secretary of Home Missions. Mr. Troxell is a representa-tive of the Lutheran Church in the Illinois Church Alliance. '81. Rev. W. P. Swartz was elected Modera-tor of the New Castle Presbytery, which con-vened at Elkton, Md., last month. '82. Rev. H. L. Jacobs has been appointed to the pulpit of the Methodist Church in New Oxford, Pa. '82. Rev. H. H. Weber, General Secretary of the Board of Church Extension, preached a series of inspiring sermons in Bethlehem Tabernacle, Harrisburg, Pa., beginning ' on Palm Sunday, extending nightly through Pas-sion week, and closing on Easter Sunday. '83. Rev. Prof. H. G. Buchler is a member of "The New England Association of Col-leges and Preparatory Schools." '84. Rev. Herman F. Kroh has resigned from the pastorate of St. John's Lutheran Church, Sparrow's Point, Md. He has at present no other charge. His address is 152?. North Wolfe Street, Baltimore. '84. Dr. J. B. McAllister is a delegate from Dauphin Co. to the convention of physicians to be held in New York in June. '84. Rev. L. M. Zimmerman, pastor of Christ Church, Baltimore, has issued the first number of a neat parish paper entitled The Pastor s Indicator. '85. Rev. G. G. M. Brown, pastor of the Union Bridge and Keysville congregations, Maryland, has issued a helpful paper, The Pastor's Anniversary, which contains a sum-mary of the past two years' work, and some spiritually valuable suggestions to his flocl for the future. The suggestions are ones for any Christian. good THE COLLEGE MERCURY. 49 I '85. Rev. E. G. Miller was installed at Eas-tern on April i6th, by Rev. M. Valentine, D. D., LL. D., '50. '86. Rev. J. Elmer Bittle, of the Theological Seminary, has received a call to the Lutheran charge at Braidland, Pa., which he supplied during his last vacation. '86. The Messiah Lutherans of Harrisburg recently voted Rev. Deyoe an increase of $200 in his salary, which he declined in favor of the church's debt. '86. Rev. E. E. Ide has canvassed the western section of Baltimore, and will in the near future organize a prosperous mission. The field is a rich one for an English Lutheran Church. '86. The San Jose, Cal., Report of April 12th publishes an excellent likeness of Rev. V. G. L. Tressler, M. A., in connection with an article on his life and work. His great suc-cess in his church work is lauded and the cause-ascribed, " confidence in ' The Victory of the Faith '." Mr. Tressler is the Lutheran denomi-national Secretary of the State Y. P. S. C. E. '87. Rev. S. E. Bateman is continuing to introduce new ideas in his work at St. Mark's Mission, Hagerstown, Md. He has now a " Literature Table," which is supplied with church papers, periodicals, tracts, etc., for free distribution. '87. Christ Lutheran Church, Harrisburg, Rev. T. L. Grouse, pastor, celebrated its third anniversary at Easter. It was organized with 60 members, and now has 210. '87. The sickness of Rev. Cyrus G. Focht, Centreville, Pa., continues ; he is yet in a very critical condition. '87. The College Forum, the paper of Leba-non Valley College, begins in its March num-ber an excellent article on " Prometheus Bound," by Prof. J. A. M'Dermad, A. M. We await the continuation. '87. Dr. I. Newton Snively has been elected President of the Northwestern Medical Society, Philadelphia, and also Assistant to the Pro-fessor of Nervous Diseases in the Medico- Chirurgical College. '88. Rev. John Aberly, the students' mis- '90. Rev. F. S. Geesey has been elected sionary to India, has issued his circular letter ' pastor of Trinity charge, York Co., and will No. 2, which is addressed to the students of all the Lutheran colleges and seminaries that help to support him. '88. Rev. L. S. Black assumed charge of Christ Church, Gettysburg, on April 9th. The evening following, a reception was ten-dered him in the lecture-room of the church. The local papers of his former charge are sending good words after him. '88. The new chapel of the Church of the Reformation, Baltimore, Rev. D. Frank Gar-land, pastor, will be dedicated on Sunday, May 14th. '88. Rev. Leander Goetz will not go to Evansville, Ind., as reported, but continue in his present charge at Newberry, Pa. '89. The Church of the White Deer, Pa., charge, Rev. R. E. Fetterolf, pastor, burned to the ground on Sunday morning, March 19th. " To rebuild will be a very difficult thing for the present," Mr. Fetterolf says. '89. E. C. Hecht, of Red Lodge, Mont., ex-pects to go to Germany in a year or two to study the Romance languages. '89. Rev. A. M. Heilman, Dallastown, Pa., was surprised by his people recently by the handsome sofa and other things they presented to him on the twenty-seventh anniversary of his birthday. '89. Rev. H. E. Wieand's congregation at Clarion, Pa., have bought the old Methodist church property for $1,250. '89. Rev. H. E. Zimmerman, of the Semi-nary, has accepted a call to Tannersville, Pa. '90. Rev. J. E. Bittle has been called to the charge at Baitland, Pa. '90. Rev. H. C. Bixler has accepted the call to the Manchester (York Co.) charge, and will enter upon his duties about the middle of June. '90. Rev. E. E. Blint has accepted the unanimous call to St. Paul's Church, at Littles-town, Pa. He has been assisting Rev. J. G. Goettman, D. D., of Allegheny, Pa., for the past few weeks. 5o THE COLLEGE MERCURY. enter upon his work about June 15th. He will reside in Spring Grove. '90. Mr. Joseph S. Shapley is a charter member of the Delta Chi fraternity recently organized in the Law School of Dickinson College. F-RATEHNITCj MOTES. JOHN J. BRALLIER, Editor. PHI KAPPA PSI. Bro. A. C. Carty, '96, of Frederick, Md., was initiated April 15th. Bro. G. Frank Turner presided as Secretary at the recent District Council held at Philadel-phia. Bro. Schmucker Duncan, who is attending the Yale School of Philosophy, spent a few days in our midst recently. A symposium during Commencement week is proposed by our chapter. The hearty co-operation of our Alumni is solicited. Among the persons chosen as speakers for Senior Class Day Exercises are Bros. F. R. Welty and J. C. Bowers. The former will write the Ivy Poem and the latter will deliver the Ivy Oration. PHI GAMMA DELTA. Bro. Fickinger, '94, has been elected Alumni Editor on the new MERCURY staff. Bro. Knubel, '93, has been chosen as one of the ten Commencement speakers. Bro. J. W. Richard, D- D., '68, has returned from his extended trip abroad and has again entered upon his duties in the Seminary. Bro. Sanford B. Martin, '90, who spent the first week of the present term with his parents in Gettysburg, Pa., has returned to his studies in Yale Law School. The Pennsylvania State Convention of 0 /' J will meet at the Wyandotte Hotel, South Bethlehem, Pa., May 4th and 5th, under the auspices of the Beta Chi (Lehigh) Chapter. Bro. E. E. Blint, who will graduate from the Seminary in June, has accepted a call to the St. Paul's Lutheran Church, Littlestown, Pa. Bro. Blint will be one of the three speakers from the graduating class at Commencement. Bro. D. F. Garland, '88, surprised us re-cently with a short visit. He is much inter-ested in having the musical clubs come to Baltimore, and says we are sure of success. Bro. Garland's chapel will be dedicated on Sunday, May 14th. Bro. Luther De Yoe, '86, also spent a few days with us. PHI DELTA THETA. Bros. English, '94, and Meisenhelder, '97, were initiated on April 8th. Bro. Chas. Reinewald,, of Emmitsburg, Pa., recently spent a few days in our midst. Bro. Lantz, '94, has been elected Business Manager of THE MERCURY, and Bro. Cook, '95, was chosen as one of the Associate Editors of the same journal. Bro. Brallier, '93, will be one of the ten Com-mencement speakers, and has been assigned the Latin Salutatory. Bro. Leitzell, '93, was also elected one of the speakers for Class Day Exercises. Extensive preparations are being made for the accommodation of" Phi's " at the World's Fair. The Boddie brothers, members of Tenn. Alpha, have offered to fit up a nice, large cor-ner room on second floor of their hotel, the Great Western, corner of Jackson and Frank-lin Streets, Chicago, and donate it to the Fraternity as Phi headquarters. This location is in the heart of the city near the depots, Board of Trade, Grand Pacific Hotel, etc., and the generous offer will be accepted. The June number of The Scroll and a World's Fair " extra " will contain notices of interest to all the Phi men who intend to visit the Fair. ALPHA TAU OMEGA. Bro. James P. Michler,' 97, of Easton, Pa.; was initiated March nth, 1893. THE COLLEGE MERCURY. 51 Bro. W. L. Ammon, '93, will be one of the speakers for Class Day Exercises during Com-mencement week. . / Y recently received information from Bro. ]I. W. Booth, Chairman of A T ii Fraternity Exhibit, that the proposed general Fraternity Exhibit is likely to collapse. A new official catalogue of all members of A T Q will be out in a short time. The direc-tory is under the efficient management of Bros. Booth and Ehle, of Chicago, and will be a book of great interest as a source of infor-mation to all Alpha Taus. The Fraternity Congress of the World's Fair will meet July 19th and 20th in Memorial Art Palace. This will be the greatest Pan- Hellenic reunion ever assembled. The chief and most important event of the meeting will, a joint session of Fraternity Editors. ATHLETICS. PAUL W. KOLLKR, Editor. BASE-BALL promises well, thirty candi-dates or more having applied for the various positions on the team. Captain Geis has the men in hand and gives them an hour and a half of hard practice every evening. The old men are doing very good work, and many new men are showing up finely. Among the new men the most promising are McCartney, '97, Leisenring, '97, Cook, '95, and Hoffman, '95. Many others show decided base-ball talent, which will be developed as the season progresses. The following is the authentic schedule of games as obtained from Manager Turner : Franklin and Marshall, at Gettysburg. Indian School of Carlisle, at " Dickinson, at " Western Maryland, st Westminster. Bucknell, at Gettysburg. Johns Hopkins, at Gettysburg. State College, at " " at State College. Bucknell, at Lewisburg. April 29th, May 6th, May 10th, May 13th. May 20th, May 30th, June 2d, June 9th, June I oth, A return game will be played with F. and M., date not yet fixed. You will notice from the schedule that a great many of the games arc to be played at Gettysburg; that will demand a hearty support of the team by the boys, and let us not fail to give it. The Freshmen class has organized a base-ball team with Mr. Brown as manager. The Sub-freshmen class has also placed a team in the field with McCartney manager and White captain. Some exciting class games can now be looked for. There is no reason why we should not have more class games, they are very often the means of bringing new men to the front. Mr. Chas. Huber, '92, being unable to de-vote his time to the work, has resigned his position as manager of field and track athletics. Mr. W. O. Nicholas, '94, has been elected to fill the vacancy. Manager Nickolas is now ready to receive entries for the spring athletic contest. This contest is preliminary to the annual athletic games held in Philadelphia. The men who make the best showing will be sent to these games as our representa-tives. We are now a member of the State League, and we trust that our men will endeavor to make as good a showing as possible. The candidates for the foot-ball team will practice once every week for the remainder of the term. The work will consist of run-ning, kicking, falling on and catching the ball, and work of that kind. It is very necessary that some work of this kind be done before the fall term, so that we can devote more time in the fall to perfecting the term work. Everybody seems to have caught the tennis fever. There are at present eleven courts about college, and all of them are occupied most of the time. Manager Hoffer has been working hard to make the annual tournament a success. He is now ready to receive entries. 52 THE COLLEGE MERCURY. All who desire to play in the tournament must hand in their names before May 5th. The entrance fee is 25 cents. Prizes will be given as follows : First prize in the singles will be the finest racket Spalding makes. Second prize, a college sash. The first prize in the doubles will be two tournament rackets. Second prize two fine belts. Three booby prizes will also be given. The tournament is to be played during the first part of Commencement week, and is quite an interesting feature of that inter-esting week. No regular work in the gymnasium is re-quired this term, the entire time being devoted to field sports, which demand all the energy one can muster. The athletic field fund is gradually increas-ing. An effort was made during vacation to increase the fund, but the committee has not yet made a report. The following is the Treasurer's statement of moneys received up to date: STATEMENT OF ATHLETIC FIELD FUND. Previous statement, $185 79 From the following, per F. J. Baum : W. J. Miller, 5 00 Joseph Stulb, 5 00 V. L. Conrad, D. D., j 00 Rev. H. B. Bickel, 50 April 21st, 1893. $201 29 E. S. BREIDENISAUGH, Treasurer. Quite a large and appreciative audience listened to the phonographic entertainment given in Brua Chapel on Saturday, April 22d, by Messrs. Bare, '93, and Newcomer, '95, for the benefit of the base-ball team. The enter-tainment was in every way a success, and the snug sum of $20.50 was realized. Many thanks are due the gentlemen for thus helping athletics and at the same time giving the students and citizens of Gettysburg such a treat. TOWN AND SEMITSTVRy. FLAVIUS HILTON, Editor. SEMINARY. ON Friday, April 14th, the Seminary Faculty announced to the Senior class the subjects for their theses. They are: Luther's Catechism, H. C. Bixler; Christian Asceticism, J. E. Bittle; The National Sun-day- Closing of the World's Exhibition, W. J. Bucher ; Catholicity in Mission Work, E. B. Burgess; the Bible in . the Schools, H. H. Fleck; Apostolicum Controversy, F. S. Geesey; the Present State of Higher Criticism, M. F. Good; Inspiration of the Scriptures, O. H. Gruver; the Relation of the Synagogue to the Church, H. L McGill; St. Paul and Women, W. G. Minnick; Phillips Brooks, S. T. Nicholas; Hawaii, H. C. Reller ; Christian Sociology, U. S. G. Rupp ; Fifty Years of Lutheran Foreign Missions, F. S. Schultz ; Duty of a Christian Man, S. A. Shaulis ; Music in Christianity, L. T. Snyder; Ultramontanism, W. J. Wagner. The Faculty have selected as speakers for the Seminary Commencement, Mr. Edward E. Blint (subject not yet assigned), Mr. J. F. W. Kitzmyer, The Preacher as Pastor; and Mr. G. H. Reen, Responsibility of Christianity for Islam. Thursday, April 13th, Dr. Richard made his first appearance in the class-room of the Seminary after a year's absence in the Father-land. The usual rhetorical exercises, on motion of Mr. Pohlmann, were set aside and the Doctor was then assured of the pleasure the students had in seeing him in his accus-tomed place. At the close of the address of welcome, Dr. Richard gave a hearty response and in the course of his remarks, said that Lutheranism was taught at Gettysburg as purely as in any of the German Universities, and that he was proud of the General Synod Church. His remarks touched upon the political, social, and religious state of Germany, but dwelt particularly upon the political. After the Doctor's response, Dr. Wolf and Dr. Hay gave a few reminiscences of travel in Germany. Dr. Valentine consoled those who do not expect to make such a trip by recalling to mind stay-at-homes who have become illus-trious men. Mrs. Richard then told what Germany looked like through a woman's spectacles. Rev. L. S. Black welcomed the Doctor as "one of his old boys." The meeting THE COLLEGE MERCURY. 53 ■adjourned and a general hand-shaking fol- Bowed. A course of ten lectures on Ecclesiastical Architecture will be delivered next year by Dr. Richard. It will treat of the history and development of Roman, Gothic, and Italian ■Architecture. i The Inter-Seminary Missionary Alliance minutes for 1892 contain a very interesting paper, entitled, " The Pastor and the Foreign ! Field," by G. H. Reen, of the Senior class. J. K. Cook will supply, for the summer, at Floyd Court House, Va., and Mr. E. R. [ McCauley, at Blacksburg, Va. The following supplied vacant pulpits April 16th : F. S. Shultz, Morelville, Pa.; S. A. Schaulis, Huntington; M. F. Good, Man-chester, Pa.; O. H. Gruver, Sparrows Point, Md.; W. J. Wagner, Littlestown, Pa.; F. S. Gusey, near Spring Grove, Pa.; Messrs. Dun-lap and Pohlman, at St. James, Gettysburg. And on the 9th, Messrs. Getty and Schantz, at St. James. Rev.S. Stall, editor of The Lutheran Observer, announced that a prize of #10 would be given for the best article on " The Value of a Church Paper." For the second, $5. The treatment of the subject is at the option of the students. Rev. M. Valentine, D. D., installed Rev. E. Miller, at Easton, April 16th. Dr. Richard secured and brought with him a photo-type reproduction of the Codex Vati-canus, the N. T. original in the Vatican Library, Rome. It is attributed by scholars to the middle of the fourth century, and regarded as the most valuable literary treasure of the world, and until within the last few decades not accessible to scholars. The original Codex is written in small capital Greek on parch-ment sheets, 10 by 12 inches, in three columns of 42 lines each to a page. In 1889 100 copies were made, which were quickly picked up by public libraries and a few private in-dividuals. By the aid of a German book-seller in Rome, Dr. Richard was able to get a copy, which cost 200 fr. It is expected the Seminary Libraiy will secure this treasure from Dr. Richard for the use of the students. This, added to our other valuable N. T manu-scripts, exceedingly enhances our facilities for textual criticism. The process made the copies even more legible than the original, and equal to the original for purposes of study. Among his other acquisitions, the Doctor secured Strype's Memorials of Cranmer (1694), and Heylyrts History of the Reformation in Eng-land (1674). TOWN. The congregation of Christ Church held a reception on the evening of April 17th for Pastor Black. Captain Calvin Gilbert has the contract for furnishing the markers and gun-carriages for the position of the regular troops. In the rearrangement of this Judicial Dis-trict it was attempted to join Adams with York and with Cumberland, who in turn opposed the union. It being expedient to separate Adams and Fulton, the only thing left was to make Adams a separate district, and so was reported from committee. This would do away with our associate judges. The Springs Hotel will not be opened this summer. However, large orders for water are daily received, and bottling has commenced. Gettysburg National Bank stock sold recently at $119 (par, $50); the highest price yet reached. Water stock sold at $23.25 (par, $15)- Gettysburg is indulging its passion for arbu-tus this season, and many there be who gayly travel the intervening 10 miles and seek it. Mrs. Walter chaperoned the Clover Club and their guests on their annual pilgrimage in quest, April 19th. Mr. Shantz, an expert botanist, Mr. McCauley, Mr. Frontz, and Mr. R. B. Wolf, all of the Seminary, formed the gentlemen of the party. At the meeting of the Masonic Lodge on the evening of the 17th ult, called for the con-sideration of a market-house and a town hall project, $20,000 worth of stock was taken and a site on West Middle Street, selected on the lots of Ed. McPherson and Mrs. Weaver. An architect was employed to furnish plans. April 17th a crowd of Italians arrived, and were put to work on the bed of the electric road. They commenced near the Peach Orchard. Poles for the trolley have been strewn along the streets. The company has secured the lots on which Wible's Warehouse and adjoining buildings stood for the location of the power-house. The buildings will be re- 54 THE COLLEGE MERCURY. moved immediately. The citizens are contract-ing for electric lights in places of business and private houses. Twelve double-decker cars, each with a trailer, will be put on, giving a capacity for 2,000 passengers per hour. All separate departments of the enterprise are re-quired to be finished by the end of June. ' Mr. Tipton furnished a large assortment of photographs for the Massachusetts and New York exhibits at the World's Fair. It is ex-pected that Pennsylvania and Ohio will engage similar collections. William Lochren, Mr. Cleveland's nominee for Commissioner . of Pensions, visited the battle-field on April 10th. Lawrence Heim and Archibald Mackrell, two of Pittsburgh's representatives at Harris-burg, viewed the field a few days ago. Quartermaster Hiram Hayes and wife, of Wisconsin, were here last week. LITE-RTVRy SOCIETIES. NIELS L. J. GRON, Editor. THE most active society men are now busily engaged in securing new members for their respective society. The members of the sub-freshmen class are the victims against whom the arrows of persuasion and exhorta-tion are aimed. He who desires to rise by stepping on the heads of others will soon be hurled to the ground; the man who wishes to illumine his own society by casting shadows upon his opponents will soon find that his effort has been expended in the wrong direc-tion. If you work for Phrena., do not depreciate Philo., if you are at Philo. then do not fail to give Phrena., at least, her dues. Though there may be some advantage in canvassing new students, explaining and deeply impressing upon them the merits of your so-ciety, yet a much more effective plan would be to see that all of the performances in the society show evidence of diligent preparation and then extend a hearty and cordial invita-tion to new students to attend your sessions. A student who desires to reap all the ad-vantage possible during his four fleeting col-lege years should commence society work at an early period of his course, but before he permits his name to be proposed in either so-ciety he should by all means be sure to visit both, during their regular sessions, at least] once, but better twice. Young men, do not] listen to persuasive tongues nor let your eye I be captivated by richly adorned walls; let the members and their methods of work appeal to your reason and then follow its dictation. This year and hereafter the Inter-Society Oratorical contest between members of the | Junior class will be held during Commence-ment week. The contestants are already be-1 ginning to prepare for the battle and we antici-pate a treat which shall do great credit to the literary abilities of the societies. May not Gettysburg Literary Society mem-| bers soon aspire to even higher honors ? Whyi not enter the arena of the Inter-Collegiate I Oratorical League, which we understand is | just now being formed? PHILO. NOTES. At the first business meeting of this term, I Philo. elected her portion of the editorial staff I of THE MERCURY, she also elected the following officers : President, Dundore; Vice-President, Fickinger; Corresponding Secretary, Allison, Jr.; Recording Secretary, Reitz; Treasurer, Kempfer; Assistant Librarian, Nicholas; Sub-scriber for papers, Mattern. On the evening I of April 21st, a most instructive and entertain-ing programme was rendered. It was the first of I the four authors' evenings of which we have' previously spoken. Lord Tennyson and his works were the subject for contemplation as I usual, selections on the piano was a part of I the programme. The interest which these] authors' evenings seem to arouse among Philo.'s members is largely due to the efforts of the Committee on Arrangements, of which Mr. John Hoy Kuhns is the chairman. Messrs. J. Enniss and Russel Auckerman, '97; have been introduced as active members | of Philo. PHRENA. NOTES. At the first regular meeting of this term, the following were elected to represent Phrena. on the staff of THE MERCURY : Business | Manager, B. R. Lantz, '94; Associate Editors, Wright, Maynard, Clare, and Cook, '95. Shimer, '95, is prevented from returning to| college on account of failing health. He con-f I templates taking up medicine at University 011 Pennsylvania as soon as he is able. i ADVERTISEMENTS. in 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. Our ATALANTA is a Bicycle as fast, as strong, as simple as any on the market; faster, stronger, simpler, safer, better than most of the "first-class" machines. And lighter—weight 30^ lbs. But the best part is the price—$120 for a bang-up $150 Bicycle ! JOHN WANAMAKER. SEND FOR CATALOGUE OF FOR youfSG I^DTSS, NEAR BALTIMORE, MD, This widely known, thoroughly equipped, and extensively patronized School will open its 41st Annual Sesson, Sept. 13th, 1893. All the Departments of a High Grade Seminary. Address, Rev. J. H. TURNER, A. M., Principal, LUTHERVILLE, MD. PROFESSIONAL CARDS. CHJ^LLES s. DUfiCRfl, '82, ATTORNEY AND COUNSELLOR-AT-LAW, Baltimore Street, GETTYSBURG, PA. CHHS. E. STRHLtE, '87, ATTORNEY-AT-LAW, Baltimore Street, GETTYSBURG, PA. DR. CHAS, B, STOUFFER, OFFICE, STAR AND SENTINEL BUILDING, GETTYSBURG. PA. fiber's Dril2 Store, Baltimore Street, GETTYSBURG, PA. Prescriptions Carefully Compounded. matest Styles \r\ flats, Shoes, AND Gents' Furnishings, R. M. ELLIOTT'S. N. B.—Stiff Hats made to Fit the Head in two minutes. A. D. BUEHLER&CO., Headquarters for B©@I^s a^d Brags, Stationery and Blank Books. LOWEST CASH PRICES- IV ADVERTISEMENTS. 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. PIAfiOS 33 Union Square, ^eua York. Used in Philo. Hall at Pennsylvania College. GO TO C.A.BLOCHER'S Jeuielpy Stove fop Souvenir ^ Spoons, ^ Sword Pins, &c. DEEKA Fine Stationery and Engraving House, 1121 Chestnut St., Philadelphia. Post Office Corner, Centre Square. WEDDING INVITATIONS VISITING CARDS BANQUET MENUS DIPLOMAS AND MEDALS COLLEGE INVITATIONS i CLASS STATIONERY SOCIETY STATIONERY PROGRAMMES, BADGES 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 effects, while our reputation is a guarantee of the quality of the productions of this house. ADVERTISEMENTS. R. H. REININGER, Merchant * * * Tailor. * * 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. FIKST eUASS 7VRT1STS. CENTRAL SQUARE. FLEMMING & TROXEL, Billiard AND Pool "Rooms. BALTIMORE STREET. RfHOS ECKEHT, DEALER IN Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, Pocket Books, Trunks, Telescopes, Rubbers, Etc., Etc. AMOS ECKERT. SPECIAL* TO STUDENTS. Fine Tailoring. JOSEPH JACOBS, Merchant Tailor, Chambersburg Street, (Below Eagle Hotel) GETTYSBURG, PA. Red Front Cigar Store R. H. RUPP, Proprietor. j4o. 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. VI ADVERTISEMENTS. ESTABLISHED 1876. PE/NKOSE MgEKS, VV/dTcnndrcER s» JEWELER. Liafge Stock of tliatehes, Clocks, Jeuuelpy, etc., on Hand. GETTYSBURG SOUVENIR SPOONS. COLLEGE SOUVENIR SPOONS. That IVHO BUYS HIS BASE BALL, . BICYCLE, . . LAWN TENNIS 10 BALTIMORE STREET", GETTYSBURG, PA. Students' Headquarters IS AT J. R. STINE & SON'S CLOTHING STORE The Cheapest Clothing and-Gents' Furnishings in Gettysburg. CUTINQ, YACHTING AND BOATING SUPPLIES, MERCHANT TAILORING A SPECIALTY. COME AND SEE US. J. R. STINE & SON, THE LEADING CLOTHIERS, MAIN STREET, GETTYSBURG, RA. ELSEWHERE . THAN AT . A. Q. SPALDING & BROS. CHICAGO, NEW YORK, PHILADELPHIA, ToSMsulison ft. 243 Broadway, 1032 Chestnut St. DnTTLEFIELD LlVEKT. Rear of Washington House, Opposite W. M. R. R. Depot. GETTYSBURG, PA. . ^Mfe All Kinds of Teams. Good Riding Horses. -:o:- The Battlefield a Specialty, With First-Class Guides. DAVID McCLEARY, Prop

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 6.2 of the Review for Religious, 1947. ; ¯ Revi ew for Religious MARCH 15, 194Y Gifts to Reficjious--I ¯ ¯ ¯ ~. . Adam C. Ellis The Rosary and th~ Will of God . T. N. ~Jorge.se. Effects of Holy Communion on the Body c.A. Herb~st Difficulties in Meditation--Ii . G. Augustine Ellard Subjective Sin . . . Gerald Kelly Communicatioris Book Reviews Questions Answered Decisions of the Holy See VOLU~E VI ' ~ NUMBER '2 REVIEW FOR RELIGIOUS VOLUME VI MARCH, 1947 NUMBER 2 ' "¢ ' CONTENTS GIFTS TO RELIGIO.US--I. THE SIMPLE VOW OF POVERTY-- Adam C. Ellis, S.J . , 65 DECISIONS OF THE ~tOLYSEE' . 80 THE ROSARY AND THE WILL OF GOD--T. N. Jorgensen, S.J. 81 PAMPHLETS AND BOOKLETS . 88" THE EFFECTS OF HOLY COMMUNION ON THE BODY-- C. A, He_rbst, S.J . ; . 89 OUR CONTRIBUTORS . ' . 9~7 ¯ DIFFICULTIES IN MEDITATION---II~. Augustine Ellard, S.J . 98 ~ COMMUNICATIONS . 10 9 SUBJECTIVE SIN~erald Kelly, S.J . 114 QUESTIONS AND ANSWERS 8. Authority to Change Rule or Custom and to Refuse Visiting Per-missions . , 1,20 9. Workingmen's Indult Applied to Lay Brothers . 121 10. Tipping Pullman and Dining Car Attendants . ¯ ~12i BOOK REVIEWS~ Speaking of Angels; Send Forth Thy Light; Christianity; The Fair Flower of Eden; Our Lady of Sorrows; Ursuline Method of Education 12Y BOOK NOTICES . 127 REVIEW FOR RELIGIOUS, March, .1947. Vol. VI, No. 2. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's COllege, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class mat[er January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider, S.J. Copyright, 1947, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due~ credit be given this review and the author. \ Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. if s' toReligious Ad~im C. Ellis I. The Simple Vow of Poverfy [EDITORS' NOTE: Gifts to religious have/~presented rfiany problems froth to supe-riors and t,,o, subjects, as is evident from the numerous questions we have-received. Hence it was tho~ight desirable to give our readers a statement of sound practical principles ~,hich will help both superiors and subjects to solve such problems as they arise. Before establishing practical p~inciples it will be useful if not necessary0 to havea clear understanding of the obligations which are binding upon religious when t, here is question of the acceptance and~use of gifts. Articles. therefore_, will be published on t~he following ,sabjects: I. The~simple vow of poverty: II. Com.- moil life and peculium: III. Practical principles regarding' gifts to religious. ] Distinction obet~een the ,Simplq and the "Solemn Vow of Poverty. IN GENERAL, the difference between a s61emn vow and a simple vow is one which arises entirely from the will 6f the Church; ~for there is nothing intrinsic in the notion of a vow to warrant such a distinction. Two facts ~stablished by th, e la~of the ffhurch explain thisdistinction as it now exists: (1) ,A religious who has-taken a solemn vow 6t: poverty loses:his-right to, own property, and hence cannot acquire property after he:: has, taken, the solemn, vow; whereas,~he religious who has t~i'ken a simple vow of pov-erty retains hih right to the ownership o,f propetty already possessed at the time of his.profession, as well as the right to acquire more personal property ~ifter profession, (c: 580; ~,§~1). (2) The solemn vow of poverty makes-all contrary" acts invalid, whereas the simple vow of poverty general1)" makes cdntrary acts illicit but not invalid (c. 5 .79.). A religious who h~s taken a solemfl vow of poverty is no 19nger c~pable of acquiring anything for himself; hence everything that comes to him even by way of persor~al gift he acquires for his o~der (canon 582). Hence there will be 65 ADAM C. ELIolS Review for Religious no problem aris~ing from the vow in regard to per~sonai gifts to~' the: rellglous wlt~ a solemn vow 0f poverty. They are simply turned ~ver to his order. In this exp6sitign, there-for~, we shall confine ourselves to the simpl~ vow. of poo-ertti. The Simple Vow of Povertti ~, ,Although it is true, a~ stated above, that a rtligious kvho has taken a simple vow of poverty retains' his right toown-erihii~ of propdrty possess.e,d at.the time, and also retains the capacity tO acquire more pe, rsonal property,, still he restrict~ed in the use and disposition o'~fsuch pi0pe~rtyl~he vb~2 he has taken, as well as by the laws of the Church enacted to_ safeguard°thiS ;cow.° .Both the vow.itself and the laws of the. Church made to'safeguard it must be considered ih order to have a fomplete, picture of the o~imple vo~ of. poverty. Definition.of thb Simple Vow (~ne hundred years ago Popd Pius IX defined the obliga-tion involved in the simple ,vow of poverty' of religious'as follows: "'The vow of povertg which- the Sisters,take con- ~ists in this that the~ are deprived of the right;to freelti~ d~s'- pose of antithing'~" (Apostolic Letter; Quam ~maxima, No-vember 13,, 18~y') ~., ~his ~definition has.bedn" retained and. consistently adhered to by t~e S. Congregation in approving" cons'titutions"shbmi__tted to the Holy See. °Th~S in the N6rmae of 1901 undei art: 1i3, ,we read: "'Bti the'simple vow of pover~ti th~ "Sisters renounce the right tO' tawfutlti dispose of anti t, emporal thing without th~ ~.permissibh of the lawful s--uperioL'; We, shall come'back to a study of the definition of the simple vow of pove.r~y after~, we have con-sidered ,the legislation o.f the Church on th.e ,s~ubjeq,t, since-such legislation throws.much light on the m.e.a__ning of ~this 66 March, 1947' ~ THE SIMPLE Vow oF POVERTY ~,:~ O?igin of Congreg.ations with Simple, Vbws~ ~ Fob many c~nturies the Church considered solemn Vows .as a requisite for the religious life., "Time an~ again¯ the Popes insisted that all thffse p~rsgns who ~with the permis-sion of, the local ~rd~nary ~had joined togetherto live~a life in common with simple vows must either, take solemn vows ~nd Observe p~apal effclosure or cease to receive n6vice~, and t~us die but. Howe~er; frffm the sixteenth to the eighteenth centuries certai~n popes~appyoved a number of,institutes of religio~ men ~who h~d only simple vows. The obligations arising from these vows were determined by private legisla~ tion fg~r each particula~ institute~ ~ ~ .- ".During'~ the- eighteenth century, ,the Popes. gradually began to tolerate (in, the technical se'nse), a~d then finally approoe~congregations of~religious, wo~en with simple vo~s. ~hese simple vows also-were, regul~ted~.by private legislayion for each respecfige institute. The~e. was~ no. gen-eral: legislation: for the simple vo~ 'o~ povert~ ~ that time. The only legislation of a papal character, that gpplied, to the simple vow of poverty was contained in an occasional rescript given to one or.a~0th~r of t~e approve~ institfites. ,. ~Legf~(~tiOn Regafdmg the Simple Vo~ . On March 19, 1857, by the encyclical, letter Ne~inem latet of the recently gstablisbed S. Congregation regarding the State of Regulars, Pius IX pr¢scribed that in all orders of men all novices should take simple vows for a period of at least three years, before being admitted ,tOsolemfi vows, A year-later the same" S. Congregation issued~ declaration regarding these simple vo~s. Though given~ origiffally to the Master General 6f the Order of Pr~acher~ in answerto a number of questions proposed, this declaration, dated June 12, 1858, was soon extended to other religious orders on request and becam~ the established policy of the Holy See 67 ADAM C. ELLIS. Review [o~ Religious reg~irding simple vows taken as a preparation for the solemn. vows. The.part of the text pertinent to thd. simple.vow of poverty runs ~s follows: Document I IX. (l)! The professed of ~simple Vows may retain the bate ownership (dom, inium radicale) as it is called, of their_property, but the administration, spqnding ofincome, and use of their property is absolutely_forbidden to them. (2) Hence, before tl~e profession Of their .simple vows, they.anust, for the entire time during.which they Will be bound by siinple vows, cede the-administration, the usufruct, and use to whomsoever' they please, even to their order,, should they freely choose to do so . The Council of Trent had required that a novice was. to give away all Bis property before taking solemn vows. This was to be done only within tw~ months of the solemn profession. With the~introdt~ction of .simple vows as a preparation.for~olemn vows, the question arose as to when _,this ~enunciation was'to be made. The S. Congre.gation ~egardinl~ the State "of Regulars answere~l the .question on August 1, 1862, as follows: Document II In an audlence hdd August 1, 1862, His Holiness stated and determined by his apostolic authority that the renunciation referred to in chapter" 1-6, session 25 of the Council of Trent, should take place on the part of the ~rofess~d of simple vows within two m6nths, ~receding the profession of'solemn vows, all thin'gs to the contrary notwithstanding. The above formulae applied onlyto orders ot: then. A formula similar to Document I above was introduced into ~the constitutions of congregations of both men and' womem with simp(e vows only: and Since Msgr. Andrew Bizzarri (later Cardinal) was secretary of,the .Congregation" at the~ time and was considered to be the author of this particular legislation, it ~ame to be known as.the/:orroula~Bizzarriana. Htali(s as well as divisional numbers used in these documents are the author's. 68 March,J94.7 ~ , THE SIMPLE VOW OF POVERTY We'shall hereafter call it "Bizzarri's formulary." Here is a g~pical copy "of its text, taken from a set oOcof n;s 'tl t"u t'lons appr6ved by~ t~e SI ,Congregation of Bishops and Regular~ 6n3uly 12, 1861: -. " " ~ Docum;nt III, ,Animadversions: N. 8. Regarding the vow of p0v~rty the fol~ lowing &sposltmn has been prescribed by the Holy See .for some.of these institutes- (of simple vows) : . .(1) The professed may retain the.bare ownership, as ~t ~s called: of their .p'rdp'ert~; but~ the~ administration!~ spending of~ income, and i~se'~of 4hei~ ~prop~ert~ , i~,~,absolutelg forbidden-to them as long as.they rehaaifi in,the institute. (2) Hefi~e, ~before profession they must cede. even privately, the administration, and use to whomsoever they please, even~to their own institute should they. freely choose to do so.~ (3) This cession, however,, will no longer have'any force in case they leave the institute. (4) A condition may~ be attached stating that th'ecessioh.is revocableat.any time even though.they per-severe in the institute:; but as long as :they,h're bound by vows the professed~0may not in.conscience u.~e .this "right of revocation without the permission of the Holy See. (5) They may, however,~dispo.se of their ownership eithey by way of last will and testament, qr, with .the superi.gr gen.eral's~ permission, b~ absolute gift ,(pdr actus inter uiuos~). (6) Nor are they forbidden to~ place s.uch acts as are pre-scribed by the law, but with the p.e.rmission of the same ~uperior general. , Bizzart:i's for,rnulary c~fftinued to be used ~n individual se~s ofconst~tutmns apprbved by the S. Co.ngregation of ¯ Bishops and ~eg~il~rs from 1860 onwards. On December 30, 1882, .the S. Congregation presCribed'an-officml formula containing, thd same prgvisions in almost the same words, with a fev~ rn'odifications and some additions, to'be inserted henceforth in all constitul~ions to be approv, ed by. it. ,Here ~sthe text of-this, official formula: Docdment IV The~foll0wing rules concerning the simple vow of pov~rty'have been adopted b~' the S. Congregation of Bishops and Regulars, and it ,is customary to prescribe that they be inserted in constitutions WhiCh 69 Reuieto~6r Reti~idds ~ , i (~1) Th~.p'~ofesse~d~may, ~etain tl~e;bare own~rship,oas,it is~called, pf. their .pr0peity ;~butlthe.~ administration~ ~sp.endin'9 of ~'~com~,-~d use of tbdw prope?tg ~s absolutelg [orbrdden to~,tbem. ~ (2) before profession they must cede~ even "privately, ~h~ ad~in~t~ti~ usufruct, and use to whomsoege~ .they please, even to their own insti- ~u~e,.s~ould t~ey fr~dy~ch~pse to dq~so. '~(~ A,qgngi£~on ~gY be attached to this~cession stating that it is'revocable, at aKy time: but the professed may not in conscience use this rig~t~refv,ocation ~ ~ithout ~-~ ~s~ (4,~),,~,~he same ~disvo~ition is to be, made. of~any- goods,~hich~ may. come ~to.the~profess~d, after~theix~prQfessio~,~*under,tifie~o~ inheritances. ~ (5) ~:The~ may~. hbw~v~r,~dispbse 6f theii owners~ip,.either,.by Wa~.of last will and~test~ment, with~the~permission'~of the superior-ok'the superiore~ ,general, b#. b~ Way of absolute,gift (~c actus dioos). In,the latter casd the cession of ad~inistration:~ihfruct, and ase's~all cease, unlessthey wish these latter'to remain nnChanged for a definiidy stated time i~spite of:th~cession .of ownership: ,- "" ~'(6)? They ~re not forbidden to place such acts as ard~prescribed b~-the~law,, bu~ they 'mu~t first have~ the" permission of the-S6#erior or supeiioresL . ~ -~. ,.~ (7) Wha~ever~hep ~r6fess"e"d "r e" h"g~ous have acquired b~ their'own ,ndustry, or for t5ear socaetyithey must not'ascribe or reserve'to~them-selves,~ but alFsuch things must*be added to the~commumty funds for the common benefit of the society. ~ ~ ~ " By, is constitutiqn,, onditae a Cfiristo, dated De&m ~'~*~,X~;~ '~ i~ k~r~ ~",;~ ,. : ~ii *,~.~ ,~ ~.~ ~ ~,~ - per ~,~Lyov, t=ope ~eo,,A~t~ puDnc~y acgnow~geO congre-gations ~tn s~m~le vows to ~ a part ot t~e economy -th s consmutxon he defined the &fference between d ocesan anO Rapalt~ approved congregatxons and la~O down~ general regulations tot ~ne goyernment ot both. Ires constitution ~s,~nOeea t~e Magng ~arta otrel~g~ous congre~tx0ns s~mple vows. ~ Leo s~legxslatton gave a new impulse to ,man:g &ocesan congregatibn~g~ to~ seek, .papal ~ approval.~, Meanwhile the S+tCong, regation ofl~ishops and ,,Regul~rs,~: 70 March, !,9~7 THE SIMPLE VOW OF POVERT': experience in'dealing with these congregations had provided much of the material for the Cor~clitae a Christo, drew up for itself, a new-set of rulesto be~follow~d henceforth in the . . approyal of institutes with simple vovc~,as well as in the approval of the constitutions of such institutes. These Norrnae,.as they were called, did not have ~the force of law, since they~remained a private guide for the use of the S. Con-gregation and .were never published (it w~is~forbidd~'n¯ to ~reprint th~in). However, their became t~ liv'iiag mind of .the C14urcfi with regard to cor~gregatiofis o~ religious with simple vows, and much of their content was embodied in the Code of Canon Law. It will'be useful for our present sttidy, therefore, to give those articles of-the Norrnae ,of 3une 28, 1901, which dealt with the matter of~ the. simple vow, of poverty. " Docur~ent V Nbrms which the S. Congregation of~Bishops and 'Regulars is accustomed to follow-in ~approving new institutes with simpl~ vowsl 113. By the simple vow of poverty the Sisters~ renounce the right to dispose licitly of anything having a temporal value, except with the permission of~the legitimate superiorS. t.14. The Sisters are forbidden to retain the personal ad~ninis-tration of any of their personal goods. 1 15. Therefore, before the first profession of vows. they must dispose of the use °~nd '~sufruct of their income, or of the fruits ot~" their goods in the manner which pleases them, even infavo~ of their _ institute, if they~ freely choose to do so. They must also, before their first vows, transfer the administration of their goods to any person or persons the~y~°cho'ose; and, if they freely choose, even to their own institute, provided the.latter is informed and accepts the trust. °- 116. This cession of administration, use, and usufruct will cease to h~ve for~e in case the religious leaves the institute: nay more, a condition may be placed, stating that it is revocable at any time. 117. Such_a revocation, however, as well as. any chang~ in the acts of cession, miay not be made lawfully ~luring [the time they are '~Fhough Sisters are specifically mentioned, the Norraae were intended to be applied to ,congregations of religious men also unless the contrary was stated. 71 ADAM C. ELLIS' boi~nd by~] their vows, except with the permission of the superior general. ~ 118. The dispo~sition of the use andusufruct and the designation of the admlnistrator mentioned above may be.made either by pub!ic or by private act. 119. The p'rbf~ssed retain the bare owner'sh!p (dorai'nia~ radica[e) of'-their goods, and t1~y are forbidden to abdicate .their ownership~ by an .absolute. gift (per actas~inter uivos) before their profession~ of perpetual vows. 12"0. It is redommended (cor~uer~it) that all freely dispose of all their good~, pre~ent and future, by last will and testament,lbefbre taking their first vows. ° ' 12 I. Sisters professed of perpetual Vows nded the ~permi~sion of the Holy See in order to give away the ownership~of all their goods~ 122. Professed Sisters need the permission of theoHoly-See'both to make or to change their Will: but ~ truly urgent cases the permis-sion of the~ ordinary or bf the superior general will suffice, or even that of the local superior if it cannot .be done otherwise. 123. The Sisters are not forbidden to place acts of ownership which may be requiied by law: but t~ey must first.oStain permission of the.superior general or, in cases of urgency~ of the. local superior. 124; Regarding goods which shall, com~ to theSisters by any legitimate tide after they have taken their vows, they must or may,. respe.ctively, dis1~oie of them according to the norms given above con-cerning the goods they had before first profession. ¯ Thus far we have seen the devel0prnei~t of legisbition regardir~g'the s!mple, vbw of poverty for orders of .religious rnen and foi congregations of both men andw0rnen. During all.'~his time nuns in tl~e strict sense c6ntinued to take solemn vows. irnrnediately-after the one year of novitiate .prescribed b~r the Council of Tten~. ,By the decree Perpens.is,, dated May~3, 1902, and issued in the narne of Pope Pius.~X by-the S. Congregation of Bishops and Regulars, all novices in orders of religi6us women were obliged to take Simple vows for at least three years in preparation for the solemn vows -later on. The detailed legislation regarding the s~mple vow. of poverty" repeated almdst literally. ~_sirnilar provis~ioh~ 72 March, 194Z THE SIMPLE VOW~OF POVERTY which had been made for-orders of religious men in 1858 (see above). Here is the pertinent text bf the Perpensis: ~ Document VI N. 1 1. (1) The Sisters professed of .simple vows retain the bare --ownership (.dominium radicale) of all their goods, (,2) arid they cannot definitively dispose of it except withih two months immedi-ately preceding their solemn profession, ,according to the Sacred Council of Trent. . . (3) The administration, spending of income, and rise of their. goods is absolutely forbidden to them." (4) Hence before the pro-fession of simple vows, they must, for the time during which they will be bound by simp.le vows, cede the administration, usufruct, and use to whomsoever they please, even to their own order or monastery, provid.ed t~a~t.~hey freely consider this opportune, and prov!ded that the order or monastery has no objections. (5) If, during the period of sire, ple vows, other goods come to them by legitimate title, they acquire the oVcnership of them; but they must transfer the administration, usufruct, and us+ as above,as soon as possibIq; ol~serving also the law_,~0f not renouncing their ownership ,until within two months before their ~ole'mn profession. Such v~as th~ development-of legislation.and practice , on the part of the Holy See with regard to the simple vow. of poverty up ,.to the promulgation of the Code of Canon Law.on May 27," 1917.~ While adop~ing,th~ terse form introduced b~r the Normae of 1901, the Code re_rained sub-stantial. l~i thebld 1.egislation as di~velope~ in the documents previously qdoted (I, II, III, IV" and VI)', wl~ich, witl~ the exception of Bizzarr~'s formulary (III) are listed among l~he sources of the canons on.poverty. - . After the i~ublication of the Code, all religious institutes were obliged to revise their rules .and constitutions so as to b~ing them into conformity with the Code. Contrary privileges granted by the Holy See were safeguarded.by canon 4 and could be retained unless explicitly revoked by some canon of the Code. All other rules and particular constitu.tions of individual religious institutes which were ~)AM C. ELLIS cont*rary to the:canons of the Code were~ abrogated (cahon 489) " -, " ~ " , ' Since most'constitutions of:m~odern congregations now contain ~the pr~escripti6ns of the Code without chan, ge !n the matter.of the simple vow of poyerty, we think it helpful to give the-tex-t of the'canons involuted in our stui:ly_before going on t6 comment UlSOn"them: Canon 568. If, during the novitiate,, the novice in any ~vay whate'v.er renounces his benefices or his property or encumbers them, such a renti~ciation or encumbrance is not only illicit but also null and void. " Can0fi 56~, § 1. Before the profess!on o.f si,rnple vows,., wrieil~e; temporary or perpetu,,al, i~he novice '~must cede, for the ~rhole° period during whl~h he will be bound by simple vows', "~he ~dm~nistration of ¯ his property to whomsoever, he wishes, and dispos~ of its use an~t usdfruct, except the,constitutions determine otherwise. . § 2. If.the nox;ice, because he possessed no property, omil~ted to m~ake this cession, and if ~s~bsequently propertycome into his posses-sion, or if, after making the provision, he becomes finder whatever title the .possessor of other property, he must make provision~ according to the regula.tions ~f § 1, for the newiy acq~iired pibperty, even if he hhs already made ~imple piof~ssion. § 3.~ In every religious Congregation the novice, before ma.king profession of,~tempprary, vows, shall freely~'di~pose by "will of all the property he actually' possesses or. may subseque.ntly,' possess . ~Canon~ 5~.9.,. -Simple~ pr~p~fession, ~heth,er t.empo~ary~or pe~ petual, rendeis acts contrar2y, t? the vows illicit; but not invalid, unless it°be Otherwise formally expressed; while s61(mff professton rehd~is Such acts ev~a invalid, if they can be nullified. Canon 580, § i. All those who have inade professio~i-of simp1~ yows, whether i~erpe~ual or temporary, except the constifutions declare otherwise, retain the proprietorship of their property and~the capadty to acquire other property, while safegu.arding the presc.rip-tions o~ canon 569. . § 2. Bul~ whatever "the religious acquires by his o~r~ indhstry or in respect 6f his:'Inst!tute, .~elongs to the Institute. § 3. AS r~gards :the cession or disp0'siti0n of pr6pdrty trea~ed Of in canon 569, § -2, the professed religious can modif¢ t.he"arran~e- March; 1947 THE SIMPLE VOW OF POVERTY ment,, nbt ho~wev~ei of his own free cho_'ice.except, the; constitutions ~ allow it, but with ~t.he p~ermission of the Superior-General or, in the 0 cause.of nu~s, Of the lo,cal ordinary, as well'as with that 0i~ the R~ular S~perior if them ~o "n'a;s~t_e r"y be s: u~B" J"e 'c't .t.o. .R.e.gulars; the modification, however, must not be ~ade, at least for a'n0tabl~ pa~[-of" the ~rop? drty, in favgr of the Institute; :in the~,case of withdrawal from~ the Institute, this cession and dispositidn ceases, to have effect. ~. ,Canon 58~. Those who have made profession of ~imple vows in.any religious ~ongregation: 1° May. not abdicate. ,gratuitously the dominion-~ver their propert~ by a voluntary deed of conveyance (~er ~tum inter oibos).: ~ *Eet us now analyze:the~on~e~ts coataified in these canons iffthe light off,past legislation given imour pregious db~uhefit~, putting them in logicaborder,, with ,a word" of cOmment/upon ea~h.,, ~. -- ~- . '-., . " " The Si~pl~ Vdw,of Pove?ly,:i6 P?acti'ce , 1. A~ nootce ts ~orbtdden to give away ~hts property during the~ time o~ nootttate,~under the pare of nulhty (eanp~ 568). This is the legislatioh of Trent forno#ices ~n,an order. Amcle 8# of thg ~ormae of 190,1~d~a~proved " o~ 4onat~on~ made, to ~ir 1~)~stitu~e Con~egdti~n.'; N0~h~fi~ was~sald ab~ug d~nhfi~ns toga thi~ - ~af~y~duriEg t~e.ti,me q~nov~tiate. ~N0r wa~ a d~gafion- ~de~to the. institute in~ii~ ._ " . :~ ~ 2~ Shortt~ before. Oronoenc~ng his grst~.simpld a noqice mus~ appoint an.;administrato~,:to take ,care ~of his p)rsonal~p~opert.y;during the, entire time during.which -:will be bound by simple vows ~canon~ 569, ~ ~&;_ Docu~ ments:.I, 2; HI, 2;~Ig, 2; V, Normae, art. 115; VI; 4). "" In a congregation, this time will be for the lifetime of the religious; in an order, it will be for the time preceding sol-emn. profession., Strictly speaking; .the persopal Xd~inis-trati0n of his own property by a religious is not contrary to his few ofp0verty as defined b~ Pius IX b~cause it is not 75 ADAM C. ELLIS~ ~ " Revieto FOr Religious a disposa~l of proper.ty., Still, from t858 to the~ Codq inclusive, such administration has been forbidden by'the positive law of the Church to 'all religious'~with simple vows. ~ Hence, no superior can gi~e a s~ubJect permission to "administer his own-private property after he has made his . first profession of vows. Only the Holy See can do so.- 3. Before takin9 hi's [~rst vows, a novice must gioe. away, to whomsoever he pleases, the use and incomd of his personal property (canon 569, § 1; Doc'um~ents: I, 2; .III., 2; IV, 2; V, Normae, a~t. 115~; VI, 4). This dispositionl once made, holds good for the entire time that he will be bound by simple vows, and he may not change it without the permission of the superior general (canon. 580, § 3). Legislation prior to the Code required the' permissibn of the Holy S.ee (Documents: Iii, 4; IV, 3; V, Normae, art. 117). With regard to this disposi~:ion" of the use and income of his property', canon 569, § 1 makes allowances for contrary provisions Of the' constitutions. Whu'sln some older congregations 6f men, approved before 1860, the reli-gious must give~ the use and.ir~come of his property .to ~i~ela-tires ffho ~ire within-the foiirth ~degree of kir~slhip; or in 0thers~ he must g~ive, a phr~ of the iricbme to his institute, the r~ai~der to his relatives!' or aga~in in other~ tl~ ~onstitU-tions oblige the novice to give all his income to pious ~and charitable causes exclusive of his relatives and of ~his ~own institute. ~.Suc.h. con~rary provisions Will hafdly~'be found in congiegations whose constitutions ha~e been ,~approved" by the Holy See'since 1860. 4. A r~ligious with a simple°v~w of poueriy may not use 6r~ "spend the income of his property for l~imsetf (Docu-. ments:.I,.1; III, 1'; IV, 1; VI, 3). Canon 569 does,,not state this negative precept, explicitly, l~ut ~its positive precept obliging the religious with simple vows-to give away the use and usufrtict bf l~s personal property indicates quite 76 ~March, 1947 THE SIMPLE VOW OF POVERTY clearly that he may not use it himself,;nor,~p_end~h_i_s oin.come On himself.,- Thi~s~is confirmed, in the writer:s judgment, by the fact that the documents, referred to all state this explic-itly, and are listed as sources of canon 569 in the Code. 5. The same provisions regarding the administration, use; and income are tom be applied to any other persona1 property whiCh may come toga religious at:ter he has made prot:ession oh simple vows (canon 569, ,§ 2: Documents: IV,'4; V, Normae, art., !24; VI,~5). 6. Mag a religious give awag his personal propertg? In answering this que.stion we must distinguish h~tween the religious wit_h~simple vowsdn an order,~ and a ~religious with" ~imple vows in a "cong, regation.: ~ (a) In an order, the religious with simple vows is abso!utely forbidden_to give awa~:y .his property ,under pain of'invalidity. However, since h.e will lose his right to"o.wn-ership v~hen he takes his solemn~ vows, he is qbliged by.law to ' freely . give ~ all his property to whomsoever,he wishes wi~thin si}ty day_s preceding his s-ol,emn profession. This renun~'at_ion;as it is_ technically.called,., is subject~ to the c.on-dition that his solemn profession will follow (canon-581, § 1 ;. Documents'.' II; VI, 5). (b) In a congregqtion~,.~every religious, whether with temporary or perpetual vows, is forbidden to give away his property during his lifetime. (c. 583, 1 °); . Should h4 do So, howgver, the act would be valid but unlawfu!'(c. 57,9). In this m.atter the Code,.is stricter,than, .the preceding legisla5 tion, which,is not referred to in the sources of canon 583, 1 °. Hence it seems reasonable to conclude that this canon is to be interpreted at its face value, and not in the light of preceding legislation. Let us .consider the problem in detail. As we have seen, up to 1860 there were no uniform~ regulations regarding the simple:vow of poverty in a con- 77 ADAM~ C. ELLIS Review forReligiov.s greg~tion[ Bizzarri's formulafry~of 18 61.i:as~well ~is ',the~ru, les ~Of th~ S. ~dng~e~afion sf Bishops and ~Reghlam~-of~q*8 8 (s~D0cUme~ts:~I~II, 5~; IV~ 5),. gave t~e r~ligious with a simple ~vow,~-of, poverty the choic~.of-~exther kee~ing ~his pr6per~g~'an~d making.a last~ wilt~.ahd testament~ to 'determine Who~was t~ inherit Jrafter his death, or ih either':, case witb;the,permiss~on~ of the-~supe~ior general~ of 1901 ~hmtted this right in two ~hys: Art. 119 forbade the religious~ith temporarg ~ows ~to -give .away ~ang~'of ,his propertyo;~., art. 1~ L forbad~ ,the' reli-gioUs wit~ p~rp~tual :vows to give away all ?~is property witho~t, t~e~ per~issi0n of the~ Holy ,See: "~So~e congrega-tions had the following ~rticle. ifl their donsti[utions - ~pproVed by~ the H01y See: ~ "~he~permissiofi~o~ the Hol~. S~e is-required in 6fder that~ a~ r~ligious ~ith~p~pet~al vows pf6perty;~'.:but the ~wntten permass~on of the superior gen-eral su~ces to give away a'part of it." This latter pro~ision,~ based on art.121~ ~f the~Normd~, was interpreted t6 mean tha~ a religious ~wi'thV~imolg p~- petuat vows .coul& g~ve away a~ part~ of his proffe~ty,~i~h the permission of the superior general, ,prowded'~t was not ~'~Otabte~ p~a?t, that As, ~not~ble in pro~bftiO~, tb~th(~entire . of the'r~ligi6u~ ence m th~s.ma~ter betw(en, t~m~brary and perpetual vows. Wiih)o~t,fi{stinghishing.between', ffo~de c~n~nists of.rank a~d~:iMobrtance' who'b01d-that a .rehgxous,,w~tH a 7,8 TIlE SIMPLE VOW OF POVERTY perpetual. ~imple, vbw ~of poverty may still,follow-the pro; vision of the Norraae. In other words~ th'ese' ~iuthbrs ~hold that~ with the p~rniission ofothe .stiperior general, ,the~reli-giousmay give away' even. a large sum, provided this sum is. no't a: notable parffof his. entire patrimony. -They~ agree more or/less ~that~anything ~ore ~than a [ifth~ of ~:the who!e~ patrimong would be .such~ a notable-part; .and 'they-.point out,,, that shah a:gift could be.made onlg once. It' is the present'~writer'.s firm con:viction that this liberal 61~ihion concerning Jarge~ gifts 'does n~ot ,sqtiare ~ith~ the~ wbrds ~ off'the' Code, and.that."the Code designedly. :dhanged the Normaefin thi~ matter: I.n, l~is.op~nion,~.therefore,:e~ren the~superior general~-can, not ~give--permissi0n .f0r sfl~h, large gifts, ounle.s~s the' coffstitutions,~,approved ~ by~,~th~, Holy~ ~ See aft~ero,she,.Code stil,1 contain a clause to!that effect. _~ v . _ ~- The~case'Js"tlui~e~diffe~ent ~ith~,regard to very~small gifts:. Almost, alkafithorsallow the applicati6n~of~the prin- ~ciple, "'parum pro', nibilo~reputa.tur;"" _to~ small~'~donadons fr9m their patrimony made .even b~ novices, and a fortiori by professed religious.~, For example, a religious would be allowed to use;a;part ~f, fi~s own.money'.to l~av, e_some Masses said. fpr ~ deceased pare.nt, relative, or benefactor, or .to. con-t. ribute a small alms to some;.,~worthy cause inowhich he is interested. It. should be, noted that the "smallness',' in, this chse is absolute, ,and is not to be estimated'~with teferenee .to the ~en tird'patrimony; 'also, "that such' ~mfill gifts" are: n'o. t, to be freqfient, lest the~r.gr&duaUy amount tba large S,~um and ~hus Ynake a~ockery of, the~v~ery" principle on ~hich t,hey are,'allowed, ',,'a~ little bit_ may be, considered as nothing.',' Conclusion Such is ~the' doctrine reg'ardihg the simi~le ~vow of~,pOv-erty which hadst be k~,t in iriifid in ~ulra t~er' d-~scuss~on o~fi "gi'f~s to religious." We may~call attention l~ere to the 79 DECISIONS .OF THE HOLY, SEE ".main points d~duced from this survey which will have spe~ cial application later:~ -, 1. :The personal administration of his property by~'.a _religious' is ~r~ot forbidden by the simple vow of poverty, since administration does not come under the term "to dis- "pose" which is used. in the definition~of Plus IX; but such administration is forbidden by pos*itive law. 2. A religious may not spend the inco~ne of his property on'. himself,-nor_mayohe use his .personal property. As far as the vow of poverty alone is ~c0ncerned, either could be done with the permission of the superior. But positive legis-lation reserves such a permissior~ to the Holy See. " 3. For the rest, a religious with a simple vow ofpove~rty. may not dispose qf anything whatsoever haying a mone-tary value (whether it be his personal property; or th.at of the community, or that of any third party) without the permission of his superior. These permissions willbe regu-lated by~ the constitutions of each institute. DecisiOns o{ Holy See Current n~ws reports fr6m VatiCan City announce 'the dates for solemn canonizations'and"beatificati6ns: April 13: Beatification of Venerable Contardo Ferrini, I~alian jurist 9~d university professor at Modena and Messina, who qied' in 1'90.3. April 27: Beatification of Venerable. Maria Goretti of Anzio, who in 1902 at ihe age of twelve died a ma[tyr's death in defense of her Vir-ginity. May 4Z Beatificatibn of Venerable Marie Therese :(Alexia Le Clerc); f0Undress of th'e C~nonesses of St. Augustine of the Congre-gation df Our Lady. May ~5:°Canonization of Blessed Nicholas 0f Flue, hermit and national hero of Switzerland. duns 22: Canffniza-ti0n of Blessed 3oseph Cafasso, onetime rector of the papal University of ,Turin; of Blessed aohn de Britto, Portuguese 3esuit and martyr; of. Blessed~Bern~rd~ Realin0, Italian 3esuit and home missionary. July 6: Canomzat~on of Blessed Joanne Ehzabeth B~ch~er des' Ages, (Continued on p. 128) 80 /he i<~.sar~y; ano OD became.~.ma, n, not.,.~ .,0~lyl.t~. ._ redaeenmd, tuos ,.t.e ,a ~c h.,.u .s His Ipvable.ness,~but alsq,~o be an. ~exampl.e ~nd. :for us ~on our 'peri,l.ous way.to heaven. Spiritua.1 writers agre¢~ tha.5 the m~ost, i~mp0rtan~ !~sson. His. iif,eo us,, the most, impor,t~nt girt~e !~n .our, life as .well as in His,.is .t~at~ of~liumb, le submi_.s~sion to .the will of.the Father. ~: God's.inLention in creatin~g ,,us is. ~hat .we may, i become members of,His 0wn.~,~awily, Jivi~g eterna!iy:~ith,;Him~.:ion , l~e~iven, a~ .ii~ our own h,,gme. Only ~ove can° secure'this desired un.ion, h uriion ~bringing,g!o~E to G0~ and h.app~in~ e,ss t6-us. This love, thi,s.~:unign, .lies ,i,.n our. will ,"He.whb k,eeps my~.comma, ndmepts, ,he it is who loves.m~:, Christ." For us in this life .s~iritual perfection is prin_ci: pally not in our intellect or emo.tion but in our will. if we would be perfect, if we would love God,. if we wguld Be one with Him, we must conform our will to His: This union is- the purpose of o~ur cre~tioi~, the core of our spir-itual growth, the one thing-God-desires. - Those who pri~e themselves on power, wealth, talents, and so forth forget tha~t with a passing wish.God could give everyone ~in intelligence quotient of two ~hundred. or two , thousand, could give every0ne~ a million d611ars 6r a bil~lion. ¯ In his eagerness to save~sou!s, God humbled' Himself exceed-ingly, suffered exceedingly. Surely He would make th~ - ,wish which would_ lavish Wealth and talent 6f eve.ry,, ki~id upon His. followers if that would help sprea&Nis kingdom ,up~gn.~earth:~,~: T.hings hke:~that He~, can handle:,qtfite, adea ~q~.ately ~i.thou_t any ~helR 4tom Us': ~; Tile one;thing,,~hicli; . T. N, ,~ORGENSEN ~e~oW for ~ligious \ ¯~y its,.ver~ nature, is beyond God's force is the free submis-s, on~ of ~our wills.~ Th~s free return t~each_i n~g-s ;~ 't_ ~ ~s. "th ~e. ~s ~m ~l t" of our perfection. God's will and ours must agree if-we would, live ~Ogeth~r ifi ~ace~ ~But His will cannot be perverted and circumscribed anti whittled down to harmonize with ours: Ours;'therefore, ~ust be molded ahd e~pa~ded~o~become one~itb ~is. ~ ~is ~omplete sdrrefider of~ our wilis[~t6 God'~ is not" too hard.' God'~i~ Wisdom hnd 'knows best" ~h~t course we ShoUld take in ~very action big-or Small. God is Lo~e and has a deep, abiding, personal, loving inte~.- est in our every~concern. Surely His will is just th~ thing we Wduld naturally choose if we were ,wis~, even if it ~ere hot commanded. If we were Commanded td d0something ~bicb God saw ~as Unwise, something out of harmony With His planS' and love--that wofild be hard ifideed. But to be commanded to do the very things which"are be~t for us in every way, that is an easy and attractive road to fol-low on our ~ay to perfecyio~. ~ The Rosary, which is one of the best methods of learning the lessons of the Incarfiation, should teach us with exact emphasis all the important lessons of our growth in grace. It should, therefore, teach us with unusual force the lesson of'humble obedience, of surrendering our will 'to God. And it does. In the Annunciation Mary gives us.a splendid exfimple of humble conformity to the will of God. When the angel has finished explaining to her just what God wi~hes and how He wishes it, Mary ans&ers, "Behold the handmaid of the Lord. Be it done unto me according to thy word." She has no thought of her own honor, rio fears ~f her 0wh grave responsibility, no anxiety even though the message changes her whole life making her a mother and a martyr, the mother of all the living-and,queeh of all martyrs: She 82 March, 1,9_47 . ,,'~ THE ROSARY'AND'GOD'S WILL ~lbes~nol~ h~itate0-a~ mbment ;in, spite of: ~ill tb(s~# great ~-gj~ts and,~gia~es and ~sfifferiff~s[and ~.duti~s,~ ~Sh~' does~not .e~en dwelkon the~ l~fi~erkthhn- it,-t~kes~to,anderstan~them.-,Sbt is so filled with desire to know and to do God~stwill~that'sbe bas.ng~fob~,~eft~in,~er~soul~ f0r _~anity b~fe~:~,~ ~his~ispo-sition~ of ~co~lete ~ubmissi6n tO ~God'~s .will~ leads~tarpoise and p~ace;afid ~p~iness inehny situation:that ~l~ife can bff~r~ Surely_ this~first Ros~ry:~yst~ry ~gi~u~:a p'0werf~l~r~e ,to ,pra~tice.,hu~ble,~gb~dience." ~Ma~y,;s-exam~le d~a~s us,~itb tendgr strength gg~.~oin her~ in saying?in:M1 ,the, tests?of~:offr life~,/,)Bqhold,O~,Lord, ~Your h~ndmaiden, ~our~ready, ser~ va,fit, ~Nour trusting child;, ~Be it~ donff~unt~me;~a¢cOrding ; ~:~,~herVisttatlon~,rehF~s the lesson~./Li.ke al.1 great,souls~ Mar.~ l~as ;of~ X,~reflectiy~ trend. of mind:~ th¢ gospel~.tha.t ~it~,~as-~ber ~habit~ to .~.ponder, ~n.,her ~hea.rtv~ thel ~ords:o£,othefs ,7.~Euke. 2~:d.9,f~:2:~:5~l,)~. ~e knoW~t06; Lha.t,,"Mary's ~,l~ove ~ifor,, ,,God ,~as .~ great,; -h~r,-~sire for~ the coming, ofbthe, Messiah~as dntense.° :~hen"ithe ahgel left her~,~therefore,~it Would hav~,,been pleasant, ind~'ed to reflect leiso;~ely.~up~n :his,,~ gl6ri0u~ ~message, ~,to~ meditate, ~on,, the unique love and tru~tiGod,had~shown her, to?adore in(the silenc~ of h~r_own oroom :the. God-man who~had~ just come :tolife Githin~her, womb~ B'ut ~he kne~th~t Eliza'beth,and 3ohn the Baptist needed her. "And she arose and went. in hast~ into, the hill country to~visit her cousin.~ ~This prompt .response,to the slightest suggestion:of God'~ d~si~e. couple~ W, ith, the~ever-presefit hffmility ~hich .urges her .(the Mother of God) to go forth.doing good ,instead 6f waiting for Others to ~ome in. service to h~t~this again is, a togent Aesson to, us of humbleobedience. The happy maiden in 5he:springtime of¯ l'[fe, jub~!ant ~in Go'd's~,love as,,she has_tens over ~the~hills,xsh~ws.,us thavobedience~is;n~t~a sad~or .sober thing:f0r ~I1 of its yseri~sness; ~God ~gi~es Mary to T. N. JORGENSEN Review ~or Religious as an example. , If we surrender~ to His gra,ce, His love will~ bless us and Christ will truly abide ~nd grow within Us. Our gay journey over the hills of life-will end in our own joyous Magnificat~ Thethird joyful m~rstery pictur,es the happy, Mary- and Joseph in a cave, 'the shepherds running to join them, the Magi coming frorfi afar with their symbolic gifts. It was through 'humble obedience that all these arrived at this. haven of joy.- ~Mary and Joseph humbly made the trip to Jerusalem in obedienc~ tothe census-t, aking edict of AUgus~- tus Chesar, their civil ,superior. They might have consid-ered themselves excused under the circumstances, ,but they did not, arid their obedience led to the fulfillment of the prophecies and to the joy of the shepherds and of the Magi and of all Christians. The shepherds believed and acted upon the almost'unbelievable words of the angels that they .- should find God wrapped in swaddling '~lothes and laid in a manger. They belie,veal and followed' humbly and, found happiness. The Magi were obe~tient to an impulse of grace and to the light of a st~r, traveling great distances on what; no doubt, their friends called a wild,goose chase. They also found God and happiness~ All~ these were humble enough to see God in a helpless Babe and obedient enough to come in search of Him and adore Him. ,Thus they found joy,andpeace. The Presentationfifids Joseph and Mary offering Christ in tile ~emple in respons~ to the command of the Jewish law/"Every male~ opening the womb shall be called holy to the Lord" (Luke 2:23). Again Mary might have held herself exempt, for the virgin birth kept her from coming directly under the law. But Christ was her first-born,'anit so she complied even though her virginity wasuntouched. H:id she failed to comply, her neighbors, who did not kno~ of the miraculous nature of the birth, would have be~n 84 Marcb,'1947. ,~ THE ROSARY AND GOD'S WILL scandalized. Because she did comply, some people have doubted her virginity. Mary chose the second'~horn of this dilemma. Whatever Mary may have foreknown, God cer-tainly foresa.w that heretics would use this obedience of Mary's as an argument against her perpetual virginity'. God is most zealous.of Mary's honor; ye~ He inspired her to fulfill the law. For "obedience is better than sacrifice," because by obedience the whole man body, mind, and will is given entirely to God. On another occaslon, too, God taught.obedience at the risk of some people's misunder-s~ tanding Mary's glory. Christ, while speaking to a crowd. was told that His mother and brethren stood outside seeking t9 speak to Him; and'pointing to His-f011owers about Him He said, "Behold my mother and my brethren. Forwho~ soever shall do the will of my Father is my brother and sister and mother.'.' (Matthew 12:50.) And again .when the woman in. the drowd cried out blessing His~ mother, Christ answered, "Yea, rather~ blessed are~ they who hear the word of God ~ind keep it" (Luke 11:28). ,We know tha~,.the true understanding of these passages gives Mary praise; but nevertheless they urge us to praise her more. l~ecause her will is one With His than because she is mother. ' The Findin~ in the Temple orecalls these words of Christ,-"Did you not know that I must be about my Father's business?" (Luke.2:49.) Mary's question had u~ed the word "Father" in reference to Josdph;-Christ used it in reference to God the Fathers"from whom comes a11 paternity" and all authority. Doing His Father's business was, of course, submitting Himself to His Father's-will, was being obedient. These are the first words of Christ recorded in Scripture. His first lesson is a lesson of obedi-ence. His last lesson is the same, for "He,was obedient unto death, even unto the death Of the cross." 85 T. N. JORGEN~EN \ Revieu~ for Religious ~ In foretelling the characteristics of Christ, .the Psalmist says in His name, '~Sacrifice and oblation. ~ burnt offering and sin offering thou didst not require~ Then said I, 't3ehold t~c~me: In the h~ad of the book it is written of.me that I should do thy' will. O my God, I have desired it, and thy law is in the depth of my h~ar't.' " (Psalms 39:8ff.). A,fter ° the finding.in the Temple, "3esus went down into. Nazareth With Mary and 3oseph and.,was subject tothem." His thirty years of life in Nazareth give, in. point of time at least; ~a tenfold emphasis upon obedience over all the l~ssons which He crowded into'the three .years of public'miniStry! " The Sorrowful Mysteries carry on 'the lesson of humble obedience.- A.week before the Passion, Christ said to His - protesting apostles; "Shall I not drink the chalice which my Father has prepared for Me?" Looked upon as medicine which the perfect Doctor has carefully prepared,, sufferings become endurable, even most desirable. And they are jus.t that--the best of medicine. We' never have faced and never will face any suffering which God has not,prepared or per-- mitted for a very definite good in our spiritual life. ._ At the beginning of His Passion Christ spent hours in the agony in the garden praying over and over again~ "If it ¯ be possible let this chalice pass from me, howev~er,, not my ~ill but Thine be done.~" Not my will but Thine be donee-how perfectly these words of the first sorrowful mystery echo Mary's words of the first joyful mystery, "'Be it done unto me-according to thy word."-With this prayer to strengtl~en Him, Christ overcame His fear' and went forth bravely with unwavering poise to endure the worst that man and devil could devise. All that He endured, He looked upon a~ providential, the fulfilling of the prophecies;., the sanctifying, of the human race, the chalice prepared by His loving Father. Even when manifested only indirectly tlSrough civil authority, the will o~ God was His "meat / 86 Marcl~o i ~ ~ 7 'THE 'ROSARY AND GOD'S.XX~IKL indeed." Like P~ter He was subj~ct to human authority "for God's sake." Like Paul He taught that "there is no power butofrom God and. those that are ordained by God: therefore he that resists lawful superiors, resists God" (.Ro-mans 13 : 1 ). -The Glorious Mysteries take, up where the sorrowful ones leave off, fob they picture the reward which Christ gained by His Passion. "He humbled himself becoming obedient unto death, .even to the death of the cross. For which cause. God has exalted'Him and has given Him a name" which is above all other names, that in the name 6f 3esus-every knee should bow of those that are in Heaven, on earthl and under the.earth, and that eyery_tongue should confess that the Lord ,Jesus Christ.is in the glory of,Ggd the Father."- (Ph!lippians 2:8ft.) The reward which ,we meditate upon in the glorious mysteries, Christ's and Ma~y's and the saints', is the pledge and protot~rpe, the promise and the pattern, of.the glory that c6hae~ to all who through. humble obedience gain gl0ridus triumph. "The obedient man shrill speak of Victory" (Proverbs 21:28): Runqir~g ~tfirough .all the mysteries~-joyfgl, sorrowful, and glori6us--we have the "Thy will .be. d6ne on earth ;is. it is in Heavefa" of the Our Father. Virtue means being like.the blessed in heaven; their'ob~dience is c~mplete and therefore their freedom and.happiness are perfect. This/ prayer.at the beginning of each decade keeps reminding us,. in .our subconscious mind at least if not in ou~ conscious thoughts, that the road to peace and joy and triumph is identical with the road to the fulJ surrender of ou,r will to Gbd. At times it may. not seem so to us, of course, because oub ignorance and emotion may blind us to a great degree. We are like men walking a straight and well-marked road in a fo~ or darkness which gives, it a strange and d~u.btf, ul appearance, It is just b~cause of this deception that we, x - T. N. JORGENSEN \ ~must renew and enliven our faith with frequent Rosaries.' All of the foregoing shows us how the vital lesson of_ humble obedience is taught, and taught with the great insistence it deserves, in the Rosary. _It would be an inter-esting and a highly profitable exercise to see how other import,ant lessons and virtues ruin through the fiifteen mys-teries. They a, re there.~ All that we need is there, for ~the Rosary is the story of the Incarnation, and the Incarnation is God's answer to original sin, God's o;,vn wonderful'plan for our perfection and salvation. " PAMPHLETS AND BOOKLETS~ Some time ago we announced that we could not accept pamphlets for review. Up to this time we have tried to print at least an occasional list of pamphlets received: but even this is becoming increasingly difficult. The present list includes most.of the pamphlet literature we have received in recent months. With the pub-lication of this list. we cease all listing of pamphlets except those 'which might have , a verg special pertinence to our readers. ¯ ~ I. From the Radio Replies Press, St. Paul 1, Minnesota: First Fridays, 15 cents: Wh~t A Mission $ister,~15 cents:The Three Hours and All Fridags of the Year, 35 cents: The Music of~th~ ~Mass. 25 cents: Jesus in the Blessed Sacrament, 15 cents; The Blessed Virgin and the Jews, I0 cents: General Devotions to the Blessed Virgin, 15 cents: The Paraclete Novenas to the Holy Spirit, 15 cents; What is the CarBolic Faith, Anyway? 20 cents:~Way of the Cross for Chddreno 15 cents: Qmzzes on Christian 8ciencei 15 cents: T, be Death of Christ the Warrior, 50 cents; Forty Hours for'Priests and People, 35 cents. II. From The Grail, St. Meinrad, Indiana: Christ and the Soul, 10 cents; The Role of the Priest in tbe Apostolate of Reading, 10"cents: What is the Answer? 10 cents: Imitate Your Blessed Mother, 25 cents; Fruitful Days, 25 cents; This,is Jesus,~ 15 cents: Way,of the Cross for Religious, 10 cents:. Manual of the 8errant of Mar~ , 25 'cents; Digest of the Liturgi-cal Seasons, 25 cents; Liturgical Essays, 25 cents:~,Rouse Tby Might, 25 cents: The Ma~s Year, 30 cents (4 copies. $1.00; 50 copies, $10.00);_Newness of Life, 25 cents; A More Exce, llent Way, 15 cents: Polnt~ for Meditation, 15 cents; Some Hints on Prayer, 15 cents: The Charity of Jesus Christ, 15 cents: T~ Seek ¯ God, 10 cents (vo'cationabl o~oklet. otnhe life ofa Benedictine Sister); Come and See, 25 cents (an insight into the life of the Benedictine monk): Follow Christ, 25 cents (the'vocation numbers for 1945. 194'6, 1947): Christ ~alls,~25.cents (vocation guidebook for use of'teachers). - ~ III. Various publishers: Attention Miss Ares?ira. A vocational booklet pub~lished 'by the DominiCan Sisters, Immaculate Conception Convent, Great Bend, Kansas¯ ~ (Continued on p. 97) 88 The I:fl:ects o1: Holy Communion on the Body C. A. Herbst, S.J. THE effects of Holy Communion are wrought primarily in the soul. By a most intimate union through~char-ity, Christ taken as food sustgins and nourishes the soul, causes it to grow in grace, builds up the ravages wrought by sin, .and brings delight. But it would be strange indeed if Holy Communion "had no effect on-the body. We consider holy .the altar on which the body and blood of Christ is Offered; afad the tabernacle in which He rests, a sacred place. Ought not our bo'dies, into whic~ He has entered so often,-be sacred too? During His lifetiine here on earth, great healing power. wentout from the mortal body.of Christ.~. "And all the multitude sought to touch him, for virtue went out from him, and healed a11" (Luke 6:19). These wonders were worked by a mere paS~ing contact. Now that the body of Christ is glorified, what wonders ought we not to expect from His coming into ofir very bodies? "For no man hateth his own flesh: but--nourisheth and-cheris'he'th it, a.~' algo Christ doth the church: because we are members of his body, of his flesh, and of ~is bones~' (Ephes.ians 5:29, 30). Man is composed of two elements, a body and a soul. These twoare most ihtimately joined and greatly influence each other. This is well illustrated by the transmission of original sin. ~ " If the. flesh of the first man made poisonous and° mortal com-municates death to the soul, shall not the Flesh of Christ. wbich is l~ealthful 'and life-giving, bestow upon it life and safetg? Therefore as the soul contracts all its ills by flesh, it ought by flesh to receive all its benefit. If it is to be freed from the evil which came to it by the / 89 C. A. HERBST Review for R~tigious 'flesh of the first man, it must'have society" and union witl~ the Flesh of Christ, the Sec0hd Man. And as by the single flesh of the first' man all souls are infected and destroyed, so are all souls washed, .cleansed and quickened b~ the Flesh of Christ. As the flesh of" the first man is the storehouse of all vices, sins and crimes, so ali virtues. al~ spiritual treasures and all blessings ale stored up in the,Flesh of Christ. As the former flesh separates the soul from God and unites it wi'th Satan, so the Flesh of Christ separates it from Satan and uniters. it to God. For as Satan lurks in the flesh of the firs~ man, so the Godhead abides in the flesh of the Second'Man. (Catholic Faith in the Holy Eucharist, edited by C. Lattey, S.J., p. 191.) --- Because of the intimate union between the body and. the sob1 and because of the intimate union of Christ with both the body and the soul in Hbly Corrimunon, this .sacrament sanctifies both. St. Clement of A1exandkia says: And the mixture 6f b6th--of the drink and of the Word.---is Call~d Eucharist, renowned.and glorious grace: and they who by faith p~rtake of-It are sanctified both in body and in soul. For the divine mixture, man, the Father's will has rhystically compounde~d bY the, Spirit and. the Word. For, in. truth, the Spirit is joined to.the soul, which is inspired by It: and the flesh, by reason of whichthe Word. became flesh, to the-Word. (Paedogog., 1.2, c.2.) B~r reason of the uriion of the body of Christ with our bodies in,Holy Communion, a sort of relationship arises between our bodies and His. There is a certain affinity, of c0~ncorpo~ration everi,, between our bodies and His. The Fathers of the Chu, rch speak of_this not merely as of a passing state existing only--as 10ng as the sacred- species remain with us, but as of a permanent effect in-our bodies, setting up something of a blood relationship with Christ. He considers our bodies as somethihg of His own and sur-rounds 'them with a special" protection. According to the promise of Christ and the declaration~ of the Fathers it seems that we must say that Christ the Lord considers the very flesh,of tho~'e who_worthily receive the sacrament as I~is own flesh b~t special a~nitg, as though consecrated by contact with His. most sacred flesh . This mystical 9O 2 EFFECTS OF HOLY COMMUNION union of our flesh with the flesh of Christ receives its fuller consum-mation and as it were sacramental consecration through, conjunction of His glorified body and blood with our own b6dies. In thi~, union ire celebrated th~ nuptials of the Lamb with His Spouse the Church still pilgrimaging in the single members; which will be celebrated more happily and in more complete union only in our heavenly l~ome. (Franzelin, De 85. Each., c. 19.) Holy Communion" restores to .us something of our 6riginal integrity. St. Gregory o'f Nyssa says: Since we have tasted (of the forbidden tree) which has wounded our nhture, we must have something that will "heal what has been wounded . ~Now what is this? Nothing other than. that body that has showed itself stronger than death and was_the source of our life. For'as a little leaven, as the Apostle says, fermenteth the-whole mass, so the body give~ over by God to death thoroughly changes us into itself when itis within us. (Patrologia Graeca, 45, 94.) Thii does not mean, of course, that. concupiscer~ce is .completely extinguished by receiving the Holy Eucharist. But by means of the Sl~eciaI abundance of grace the sacra-ment ,brings to the soul, it is much easier to overcome the temptations o'f the flesh and the devil. (~oi~cupiscence is gre~itly restrained arid we are able to dominate ~it more easily. Such chanriels of grace are opened in the soul that they overflow, so to speak, to the Body whidh is so inti- ~atelyJconnected with it. But there is an even more immediate effect upon ~he body:Z Sometimes the presence df Christ in us weakens our propehsity~to be aroused by carnal excitations. By a cer-tain preternatural tempering of the bodily dispositions, it restrains,our natural incliiiation t0ward-things.6f the flesh. Although this is not certain, it dods seem that at times Christ has almost fettered concupiscence in the bodies of His saints, This would seem more .proBable since the sacrament of extreme unction affects the body when God sees fit. We ,must also take into consideration the fact that God can exercise His special providence in this regard by 91 C. A. HERBST Review for Religious removing external occasions that are the cause of sinf~l movements in man and by exciting in him thoughts and affectibns that lead to t.emlSerance. De Lugo explains that the Eucharist affects the body di/ectly and immediately "b~ro diminishing the intensity of the fire of_ concupiscence,' partly by putting the demons to flight so that they will not present images of sinful objects, partly by quieting and'sup-pressing the activi.ty of the humors, lessening their inten-sit, y, and so" forth" (De Sac. Each., 12, 5). The effect of Holy Communion on the body most dwelt upon in Christian tradition is that indicated by Christ in John 6, 55: "He that eateth my flesh, _and drinketh' my blood, hatheverlasting life: and I will raise him up in the last ~tay." Although it is decreed for every man once to die and for his body to return to the earth from whence it was taken, there results from the reception of this sacrament some beginning of incorruptibility and immortality already in this life. St. Ignatius speaks of "breaking one and_the same bread, which is the medicine of immortality, and the antidote to prevent us from dying, but (which causes) that we .should live forever in Jesus Christ" (Eph., 20). St. Irenaeus says: "Thus also our bodies, receiving the Eucharist, are no longer corrut~tible, having the hope of-tl~e ~esurrection"; and "How do they deny the flesh to be "capable of the gift of'God, which is eternal life, Which is nurtured by the body and blood of Christ, and is a member of rus. (Patroloqia Graeca, 7, 1029; 1126.) St. Cyril of Alexandria comments thus on John 6, 55: I, He says, being in him that is, by My flesh will raise him who eats up again, even on the last day. For, of course, it cannot be that He who accordihg to nature is life shoul'd not prevail over cor-ruption and vanquish de~th. So although death, which has taken hold of us by the Fall, has reduced the human body to the necessity of corruption, still, because Christ by His flesh is in us, ~e shall cer-tainly rise a~gain. For it is unthinkable, quite impossible even, that March, 1947 EFFECTS 0~- HOLY COMMUNION the Life should not restore life to those in whom He dwelt. For as we put a spark in a heap of straw that the seed.of the fire may~be preserved, sb also Our Lord Jesus Christ through His flesh enkindles life in us and, as it were, sows in us the seed of immortality which removes.all the corruptio.n that is in us. (Patrologia Graeca, 73,582.) In the dogmatic teaching of ~he ChurCh, one finds little about the effects of Holy Communion on the body; but .tra.dition-is heavy with it. Perhaps no better indication of its burden can be given than is contained in these words Of St.~ Irenaeus: ~ ~ 'Wherefore,also the Blessed Paul says in the Epistle to the Ephe: sians: "For we are members of his body, of his flesh and of his bones" (Epl~esians 5:30): not of some spiritual orinvisible ~an s~ying this :. "for a spirit has neither bones' nor-flesh" (Luke 24: 39) ~ but Of that disposition which is of a true man, which consists of flesh and nerves and bones. (Patrologia Graeca, 7, 1126~.) As indicated, modeln theologians have als0 made~m~fch of it. About ali that can be~said on the_whole matte~ has been summarized masterfully by qne of.the greatest of them. ~ W.hen Christ' is worthily received.,He is .r~eally joined ,witia the recipient, because He is truly and properly within him~ and as it were ~aken in a. bodily embrace. From this it follows that, as 10rig as Christ is present, in so far as it is from His sacramental power, He excites the recipient, to love, and in affection also embraces him cor-porally, who has Him corpora.11y within himself. Then again, from the same bodily reception and.as it were commingling, as the s~ints say, there remains,'~ven after the real presence of Christ is gone, a. certain relationship between Christ and the recipient. For by reason of that cont.act, by special title this one is considered something of Christ. Christ has special care not only~of his soul, but even of his bod~. He sanctifies it. He makes it partaker of His glory." (Suarez, .93 News Views Summer Sessions Two years ago-we volunteered~to publish information on summer sessions for (eligious, if the deans would send us the information. Since the experiment was not entirely sati~sfactory from our point of view, we decided to discontinue' it. It seemed, as the old saying goes, "more bother than it was worth." - However, some deans have shown su~fficient interest in the plan.to send information spontaneously;and we are quite willing to co-operate with them b~, publishing the" fol-lowing ann.ouncements. The University of Detroit will offer four institutes during the 1947 summer session, in addition to.a serie's of four lectures on Mental Hygiene in the Religious Life, and over a hundred different credit courses in nineteen departments. Doctor Francis J. Donohue, Direc-tor of the Summer Session, describes the Detroit program for. religious . as follows: ¯ "Rev."T. L. Bouscaren, S.J.', Profe.~sor of Canon Law at the Jesuit House of Theological Studies at West Baden Springs, Indiana, ~'- will give from July 7thto July 18ththe second of a series of'~hree Institutes on Canot~ Law. The Instituie for 1947- will consider problems concerning the confessions of religious women, religious services, obligations of Religious, the cloister and dismissal. During .the" same two-week period ihe Rev. Robert B. Eiten, S.,I., author of The Apostolate of Su~ering, will offer an Institute on the Proper Concept of the Religious Life, devoted to the practical application of the principles of Asceticism in the religious life. "During the next two-week period the University will-present an Institute on Hoipital Ethics, .given by the Rev. EdwiaF. Healy, S.~I., Professor of Moral Theology a~ West Baden College, and an Institute on Palochial Elementary School Curriculum directed by Sister Mary Edana, Ph.D., of Mercyhurst College, Erie, Pa. This secbnd series of Institutes will run from duly 21st to August 1st. "The daily schedule of the Institutes is so arranged that a student could take both Institutes if desired, or could take one'Institut~ and at least one course for either undergraduate~qr graduate credit. "In addition to tlX Institutes, the Rev. H. P. O'Neill, S.,I., will, present a series of four lectures on.Mental Hygiene in the Religious 94 NEWS AND VIEWS .I~ife, from'July 21st through July 24th. Father O'Neill's lectures will be open only to local superiors and to responsible officials of the various~ Motherhouses and have be~n scheduled so as not to conflict " in time with either of the two Institutes offered during the same week. "Religious who desire further informa~tion-are invited to com-munciate with Dr. Franci~ J. Donohue at the University of Detroit, Detroit 21, Michigan." . Father Adam C. Ellis, a member of our own editorial board, _will. conduct an Institute in Can6n Law-for Religious at St. Louis Uni-versity, June 23 to July 5, ificlusive (twelve day~). 'The institute is open to all religious; but it is intended particularly for superiors, mas-ters and mistresses of novices, bursars, find others charged with some - direction, of religious communities. For further informationJ on this . and other_courses of special value to religious, v~rite to the Dean of the Summer SeSsion, St. Louis University, St. Louis 3, Mo. "The theological .faculty of the Jesuit Seminary, Toronto, will conduct two summer schools for religious in July. Courses i'n Canon .Law and Fundamental Moral Theol09~ will be given at Mount St. Vincent, HalifaX;. July 21 to August 2. Cot~rses in Dogma, Scripture, and Ascetical Theolo~l~ will be given at Rosary Hall, Toronto, July.7 to 19. For further information write to the Dean of Summer School, 403~ Wellington St., West, Toronto, Ontario.° Conce~rnlng Pamphlets As we mention elsewhere in this number,-it would be impossible for us to review all the pamphlets sent to us; One reason is that we simply have not-time to read them; and a second reason is that, even if'we could read them all, we should not have sufficient space for the reviews. In fact, in a magazine the Size of ours, even, book reviews -present a serious problem. Our original idea was to confine our reviews to books of kpecial interest or value to religious. We still hope to achieve this~but hardly in the immediate future. As for the pamphlets, it seems only fair to call attention~to some of those listed in our present number. For instance, it might be noted' that The.Grail now publishe~ the pamphlets'of. Archbishop Goodier: Hints on Pra~/er: The C.hari~t~l o~ Jesus Christ; Points /~or Medita-tion; and ~1 More Excellent VCa~t. We had read these before, and we can recommend them all, especially the last-named. Our reading knowledge of the pamphlets received is limited to those four. However, if a scanning of, the'~contents is reliable, .95 o : NEWS AND VIEWS Review for Religious. 'think we might recommend two other Grail bool~lets (This, is desus, by the Ver, y"Rev. Emil Neubert. S.M.; ,and Imitate Your Blessed Mother, by Peter A. Resch, S.M.) because they seem to contain good" meditation matter. The Grail list also includes a set of booklets on the liturgy that might be aids to meditation. Reflections on the Introits are found in Newness,of Life; on the Collects, ,in Rouse Thy Might; on the Gospels, in The Mass Year; and on the Communion in Eruifful Days . Radio Replies Press is another publishing house that has .favored us with an abundance 6f pamphlets and booklets. ,Among those listed, the folIowing seem to be of special value for religious: First Friday¯ and June Devotions; Jesus in the Blessed Sacrament'; and Gen-eral Devotions to the Blessed Virgin because these booklets contain splendid collections of indulgenced prayers that can be used in public and private',dev0tions. Forty Hours for Priests and People offers complete explanation of this devotion, and gives the Latin of the three ,Votive Masses, with English translation, and explanation of the ceremonies. The Three Hours contains prayers for priest,~ and people to be used during the Tre-Ore, and a very brief Way of.the Cross, With the prayers arranged under the fourteen ~tchings of the Holy. Face by Hippolyte Lazerges. Way of the Cross for Childreff also include~ these etchings. The'Paraclete contains novenas illustrating the-gifts and, fruits'of the Holy Spirit. Religious might find much material for meditation in tlsis booklet. New Lay Apostolate ~ Before we leave °the subject of publications, we must say a ~word about a rather recent and°truly gigantic apostolic enterprise of one Cathohc family.- This is a hturg~cal calendar ent,tled Saints_ and Devotions. It covers the whole liturgical year, from Advdnt to. Advent, gives the Ma~s of eacfi day, a brief sketch of each of~tl'ie principal saints, an app~ropriate indulgenced aspiration, information concerning special novenas and indulgences, and so forth. In fact, the amount of helpful and. inspiring information woven into this artistic calendar is scarcely short of marvelous. You ha% to see it to believe it. The,present number of Saints and Devotions covers the liturgical ye, ar beginning with~Advent, 1946. We regret that we are sg.tardy in calling it to the attenti0n.of our readers. But we trust that the project :will go on through many years; hence, even if~ we are too l.ate March, 1947 NEWS AND VIEWS for the current year, we hope that by mentioning it now we shakl encourage our readers to write for, in~Ormi~tion ,and° thu_s.~be .,pre: pared for the years ahead. For the desired information, write to:, La Verna Publishing Company, Stowe, Vermont, ~ PAMPHLET~ .AND BOOKLETS .- o. , (Continued from p., 88) ¯ " Arise,. My Love. and Comet At vocational booklet published, by. the Sisters of Mercy ~'the Union, Scrant~t Province. (Mother of Mercy Novitiate; Dallas, Pennsylvanla.)~ Vocational Digest--Parents" Edition, 1946. Published ,by the Holy~ ~Cross Fathers. (The Director of Vocations, "Holy Cross seminary, Notre Dame, Indi-ana.) ' - TheoWorld We XVant. 35 refits. .(The Catechetical Guild, 128 E Tenth,. St. Paul 1, Minn.) Bits of Information for Sacristans, 15 cents: with proportionate rates on quantity orders. Bertha Baumann, the Little Guardian Angel of the Priest's Sat-urday. '(The Salvatonan Fathe'rs, Publishing'l~epartment~ St. Nazianz, Wisconsin.) The_~ Wron'9 Tar9et-lChats on Chatting. 10 cents. Words of Eternal Life, (The Pallottine Fa.thers, 5424 W. Blue Mound Road, .Mil.wauke~ 13, Wis.) ¯How to Pray the "Mass. - I/. (The Mercier Press, Cork.) ~$ister Annunziata's First Communion Catechism.20 cents. (Benziger Brothers, Inc., 26 Park Place, New Yor~.) Unifging the Teachim2 of Catechism and' the Spiritual Life. (Pontifical Col-le~ e Jose[ahinum, Worthington, Ohio.),~ Racial Myths. Single copies. 25 cents:~25 copies, $5.00:50 c~pies, $9.00: IO0 copies, $16.00. (Rosary-Col'lege Bookstore. Rosar~ C611e'ge, River Forest, Manual of the Reparation 8ociery of the Immaculate Heart of Marq~ (The Reparation~ Society,720 North Calvert St., Baltimore 2, Md.) ,Our Neighbors the Koreans. - 35 cents, (Field Afar Press, 121 East~39th St., New York, N.Y.) Brie~ Commentary on the Texts of Matins and Lauds of the Romai~ Breviary for .the 'Sundays of Passiontide. Mimeographed, 50 cents. (Rev. Michael A. Mathis, C.S.C., St. Joseph's Hospital; South Bend 17, Ind.) OUR CONTRIBUTORS C. '~A. HERBST is Director of Scholastics at St. Mary's College, Saint Marys. Kansas. T. N. JORGENSEN is a Professor of~ English at Creighton UnivCrsity, Omaha, Nebraska. ADAM C.ELLIS, G. AUGUSTINE ELLARD, and GERALD KELLY are the Editors of REVIEW FOR RELIGIOUS. 97 Dit:l:icuit:ies G~ Augustine Ellard, S.3. IN A "PREVIOUS.ARTICLE an effort ivas made to point , out the facts Of .the.difficultie~ pe.ople experience in medi-tation and their causes. Then two remedies were sug.- ~e-sted: namely, (I) to remove the obstacles thht'could be got rid of; and (II) constructively to develop interest both in the truths of faith and in mental prayer !tself. Positive cultivation of interest is by all means the great means-to .- progress in prayer. Now it is proposed to add some other III. A third way to vitalize meditation i,s clearly to conceive the end or purpose of it and. then to feel quite free to choose any means that are suitable. Different persons -~ would express the aim of meditation differently, but/,11 such ¯ formulations should eventually .come to ~omething like- .these: namely, to ady_ance in the knowledge/, love, and work of God; or, to achieve wholehearted love of God, both affective and effective; or, intelligently and "earnestly to- - accomplish the divine plan for one. More particularly and more proximately mental prayer should give one a keener kno~-wled~e and a more. nearly adequate appreciaf!.on Of divine realities and ~v, alues, and thus greater good will," indeliberate and deliberate. To this end, clea.rly and s.teadily held before the mind, all contributive means are legitimate. Herein lies one of the great differences ~etween vocal and mental prayer. In. reciting the Office, for example, one has rio freedom; all that one can do is pre-cisely that which has been prescribed. In mdntal prayer one c~n follow any good-idea or"affecti0n or discuss any- -thing with God. God's own infinite_ magn.itude is an 98 DIFFICULTIES IN MEDITATION~II unlimited field to be explored and talked over with,Him. His whole universe, so far-reaching in space and time and scope, all conducive in some way or other to our supernat-ural d.estiny, is also appropriate matter for consideration with Him. Naturally an~ laudably in any particular.hour of prayer a person would have a specific purpose; but if ,he finds it too difficult to pursue that, he can always fall back upon. the general end of prayer. This is always available, and alway~s al~o great and inspiring. ¯ If one should find that he has nothing tO think about or nothing to say to God, he cofild prayerfully consider jhst this problem with God. He .might find exci~l.lent material °for humiliation and shame; and an advance in humility is one of the best .things possible in the spiritual life. ".In fact it would seem that in whatever situation or predicament a man can find hiinself, he could have a little conference about it with his heavenly Father a'nd turn it to 'good account. He could help verify the principle that to those who love God and-see their opportunities everythifig Works out for the best. IV. It has just been pointed out that in mental prayer one is free to do anything that promotes one's purpose. The intelligent ,6se of method enables one to make the most this freedom. Method may be necessary, in the beginning esp~ecially, and it may be most useful, but it is' not to be fol-lowed for its own sake. Like other means, to .which it assigns order and measure, it should be used when it con-tributes to the result sought: otherwise one should, feel at perfect'liberty,to abandi~n it. If.prayer comes naturally and spontaneously; so mudh the better. If it has to be kept going by deliberate effort, method may be a i~owerfut aid. ~If one comes to a dead stop and sees no way Qf gettin~ .started.again, it is method that may.do one that service: ;A" - priest 'reading his breviary never comes to "a dead stop; th~ G,AUGUSTINE ELLARD Review for Religious rubrics are there to tell him what to do next. If he.dbes not understand them at once,.he investigates, decides as wdl~ as he can, and then proceeds. He is never at a complete loss for something to do. Similarly in meditation method indi-cates What'is~ to .be done next when Sl3ontaneity fails. It will be an aid, not a burden, if it be used intelligently.and rightly. . To help different people or the same person at different times, there are at least eleven methods of meditation that are more or less ~ell. known. As listed by, zimmermann- Ha.gge.ncy in Grundriss der Aszetik (pp. 86 ff.),.th~y are as'follows: (1) The fundamental 6r three-faculty~method; ('2) the same simplified and reduced~to a few, le~ding ques-tions; (3) contemplation in the Ignatian sense (persons, 'words, actions): (4) application of~ the senses;~ (5) port, dering a serie~,: for example; the seven capital sins, ithe. eight beatitudesLand so~ forth; (6) rumination on the successive wof'ds or phrases 6t; a vocal prayer,~ like the Our Father.; (7)"meditative reading; (8) °method of. St. Peter of Alcari-tara (concentration on the~idea of beiaefits received and thanksgiving for them),; (9,) the. method of St. Francis de Sales (considerations, affections, resolutions, thanksgiving, offerings, petitions) ; ,(10) the method of.St. Alpho~nsus ISiguori (prayer of petition emphasized);' (11)~ the~, Sul-pician method (a.~6ratiqn, communion, c0-operation. doubt there are many persons sufficiently .intelligent and interested who could in the light of one or more of these sys-te. ms devise still another one peculiarly'suited to their own indi~cidual mentalities.' In any case one can hardly com-plain that there is not enough variety, or that meth6d, if properly used, weighs the soul down, ~ In addition to these formularies it could be an aid to some people to have ready-made lists of the affections and also of the motives to which they could turn for~suggestion I00 ' March, 1947 DIFFICULTIES IN MEDITATION II. in times of need. Such schemes could be of great assistance in moments of temptation as well. as during the hour~ of meditation. To illustrate what is meant, an example or t,wo may be given. When in the course of one's mental prayer it is appropriate that one should feel moved and still one is ~o torpid that no emotion arises.spohtaneously, one could ask : ','Which of these affections should I feel ?- Love, hatred; desire, aversion; joy,~ sorrow; hope, despair:~cour-age,', fear; anger?" If a man has been thinking of some good person, or thing, perhaps he should feel moved to compla-cence, admiration, awe, a sense of sublimity,, reverence, desire, hope, confidence, courage; love, joy, gratitude, zeal, loyalty, emulation. , An evil object might call forth displeasure, hatred, aversion, horror, disgust, pity, fear;- grief, shame, humiliation, confusion, contrition, and so forth. To move or stren.gthen the will, one might consider such motives as these schemes propose: ~ ~x 1. Holy happy they~are who carry ou~ the divine plan; nega,- tively, positively.--Hqw lovely, God is! 2. The consequences, good or bad7 of.possible courses of action; for self, for God, for others; in time, in eternity.---Their intrinsic.~ - values; the pleasant or unpleasant features about them: their proprie-ties or improprieties. " ¯ ~ 3. Necessity, (possibility), facility,uPleasure, utility, .nobility. 4. Truth, goodness, beauty.--Accomplishment, joy, peace: b~atitude, imperfect in time, perfect in eternity. " V. Lindworsky "in his book, The Psychology o[ Asceti-cism (pp. 58 ft.), makes an.effort to point out how in the ~Iight of modern psychology meditation m, ay be facilitated, ¯ The follow.ing is a very brief summary. When first learning to meditate, try what is reall~, a combination of vocal and ~nental\prayer. Take a formula, for example, the ten commandments, recite a few words, pause, reflect, app.ly the ~matter to yourself~ be sorry for past failures, 101 G. ,AUGUSTINE EI~LAI~D Review [or Religious renew your good will for the future~ ask God's assistance: then go on to the next few words, trea~ them shni!arly; and thu~ proc~ed through the whole forrdula, XVhen medi-tating upon some abstract truth or some scene fro~ the ¯ Gospel, expect to go over old ideas that you have learned rather than toexcogitat'e new ones of your own. There are. not many .minds that can do much origir~al thinking. Then to"evoke and guide thought, have some "anticipating scheme," such as the familiar questions, "Who?'~ What? When?. Why?" and so fbrth. Try to develop imagery that-is- rich and realistic. Do. not expect the process of repro-ducing ideas to b~come much easier by repetition. When One is contemplating something that. is or was visible, for example, an incident in the life Of Christ, it is advisable to visualize it, that is, to reconstruct it as fully as possible before the e~es of the.imagination. Then, also one should .cultivate empathy/, that is, feel oneself, as it were, into the situation of those who a~tu~lly' took part in the historical occurrence; how, for instance, should I '.have felt if I had been one of the spectators at the-resurrection of Lazarus? Finally, in all mental prayer one. should keep in mind and be guided in the first place by the though~ of one's ~rocation, its purpose, its requirements, values, and so ¯forth. .VI. Amgng other aids to meditation the-following deserve mention or further consideration: 1. Pra~lerful and reflective reading is perhaps the' most obvious help and one that hardly any.literate person could normally 'excuse himself fr6m. It is not at all equal in commendability to m'ental prayer, but is a very excellent means of prayer and sanctification, andincomparably better than, say, sleeping. Nor is .it so lowly and mean as may at first appear. For many years no less a mystic tfaan the great St.Theresa needed a book to pray over. Of course the ,book Chosen should be suitable for the purpose, rich, mdaty, March, 1947 ' DIFFICULTIES IN MEDITATION II suggestive., ~. From rime'to time one sl~ould pause;, reflect, apply the ideas-to oneself; and confer with God. Medi-tative reading would,seem to be the absolute minimum to, be exPecte~ from an intelligent and earnest-person. 2. Thoughtful vocal prayer can also be.a great.~help,. In prayers of one'sown choice it is not the ~aumber of words that counts, but the disposition of mind, of .feeling, and of --will with which they, are said. Hence the de~ir~ibility of imp[oving these qualities. To recite one's prayers slowly, deliberately, emphasizing appropriate phrases or repeating them, and to throw as much heart and spirit ,,as possible into them, are so many ways~0f augmenting the efficacy of. therri. One of St. Teresa's nuns could not pray except vocally : .but in this case it was discovered that the recitation was accompanigd by a high form of mystical contempla-tion (The Way of ,Perfection, chap., ,41). Very -probably the best way to recite the Divine Office--I do not _say tile easiest or the fastest-~--would be to try to accompany it with a ~entle sort of diffuse contemplation. This way-,would .als0 be felt as .less burdensome-than some others. For St. Ignatius in-his last years, the breviary was so potent a stimulus to contemplation that he could not get on with-saying it andhad to be dispensed from the obligation. 3. All°~uthorities on prayer are agreed that for success in it'a minimum measure of morti~cation is ,required. It would not be possible except for a short time since'rely and earnestly to strive during° meditation to prefer the better things and ask God to help one unless at other times one tried, and to some extent successfully, to forego the worse ~hings. Bodily mortification is one of the first means to spiritual iidvankement and a person could not neglect it altogether, and then decently and wholeheartedly beseech God for His graces. Interior mortification, or self-coxitrol, rn'astery of~one's emotions, is even more ~learly and closely 103 G. AUGUSTINE ELLARD Review for. Religiot2s connected with prayer and imperatively demanded by it. Mental prayer is" almost synonymous with cultivating a good moral disposition, and this in .turn is almost synony-mous with holding one's inferior ificlinations in check. -Nobody who complains of too much difficulty or of failure in meditation need fe~l discouraged until he has given mor-tification, one of the standard means, a fair trial. Pro-ficiency in mental prayer is not one of thOse good things. that one can get for nothing. 4. Distractiot~S are a teasing and perennial prbblem-. We can hardly hope for a complete victory over them. But even when involuntary and inculpable they involve a real loss of precious,graces, and. to reduce this it is all the more necessary to make our conquest of them as nearly complete as possible.1 How close to perfect victory it c~in come is shown b'y the records of ~ome of the saints, notably of St. Aloysius. There is no simple remed~ for distractions. ~Tbe saints seem to have combated thein with a multiplicity _ o~:weapons. Each one must find out for himself what com-bination of means is most effective foi him. A little knowledge of t~he psychology of a~ttention will make one's effort more ,intelligent. We may distinguish three stages in the development of attention. In the first it is instinctive or exploratory and depends upon native or acquired interests. With this, for instance, a teacher of small children mus~.begin. Then for a time attention.may be forced; tb~at is, it m, ay need to be supported'by extraneous motives. The. old-fashioned teacher's hickory, stick may exemplify thi~ phase, or a college student toiling for credits. 1The statement in the text to the effect that even involuntary distractions involve a loss of precious graces may sound startling to some. However, it should be kept in mind that strictly mental prayer is incompatible with distractions, whether volun-tary or involuntary. A distraction really brings mental prayer to a dead stop; and thus the fruits that belqng precisely to the mental prdyer itself are lost. It is true, 0f course, that the effort made to avoid distractions is highly pleasing to God: and it may well be that God rewards this effort with graces that equal or even sutpass the fruits that would be obtained from a prayer made without distractions. ED. 104 March, 1947 DIFFICULTIES IN MEDITATION--II Finally, wheri the matter is fit to excite and' hol._d interest and one has,got sufficiehtly far into-it to see and feel that fact, attention becomes spontaneous. This of-cot~rse is the Kind that is desirable .and to be aimed at. Determinants .o~ attention, as enumerated by psy-chologis, ts, may be either external (objective) or internal (subjective). In the case of meditation the.external factors are likely to be sources of, trouble. Change attracts notice; witness lights that flicker on and off. Loud noises and bright colors are more apt to get attention. The larger,a ~hingis, the more probably, other.things being equal,, it will be remarked. .R_epetition makes for attention in many cases; thinl~ of certain advertisements or slogans. Nov~etty of any kind or unusualness is one of the .very best stimu-- Iantsof attention. Position may give an object a b~tter chance for notice, for instance, if it is nearer the observer or in the center, say, of a picture or display. Lastly, and mostly, significance br meaningfulness is a. potent .cause of attention; for a soldiel on guard in the combat zone the slightest noise or movement may be mo~t important and get his ,rapt consideration. These external stlmull,-are in general .just what one who is trying to pray without dis-tractions must as far as possible avoid. ., Tl~e internal, subjective factors are much more rele-vant to our l~urpose. It is easy and natural for us to aitend to whatever is in accord with our fundamental instinctive inclinations; an example would be anything that touches our pride or inherent tendency to pleasure. The same is true of the leading emotional "tendencies that we have admit'ted into our lives or deliberately built up therein. A strong and long fostered zeal for the foreignmissions would make one attentive~to anything that concerns th, em. Our moods have a similar effect. When we are glad we are inclined to notice what makes us more glad and w.hen we !05 G. AUGUSTINE ELEARD ~ Retffeu).for Religious are- d~pfessed we-are only too ~apt to concentrate on any-- thing that fits in Wi~h our melancholy humor. Habitual attitudes are another determinant. "A kindly ~lispo~ed per--. son will attend to. th~ better-things in others, a'rfd a con-firmed fault-finder will rather see~ their weaknesses. Edu-cation and training prepare us to attend to special fields.: Think of the differences in this respect between, say. teaching nuns, hospital workers, and'_cloistered contempl.a-tires. Of all these interior conditions pertinent to atten-. tion.and it~ opposite, distraction, perhaps ~he most i.mp~)r-. rant for those who are cultivating mental prayer is one's °purpgse, whether it. be passing' or permanent. Ifi for e~ample, a man's aim be to make a particular sale or to amass millions of. dollars before he dies, it will .be natural for him to .give his attention tO Whatever seems to conduc~ to that.purpose or to interfere with iL One wh~ is seeking fame and. honor is~ sensitive to_. all that pertains to if'and indiffereni: to other~ things. A saint is alert and resporisive to whatever'makes for progress in the love. and service of God,', an~ apostle_to anything that appears to promise help ifi sanctifying souls. Henc~ the, supreme importance and necessity of knowing, with the, ~utmost clarity, w15at ,we should want, of appreciating its value ~.fully, and then of really ~and earnestly. ~anting it. ~Naturally enough we attend to what we really want. ~ In r.addition to ,knowing and respecting the psycho-logical law~ that govern attention and: diversibn of it, one's. effort to ~ivoid distractions might well include o'the~ "fol-lowing: to acknowledge, with the proper, sense of humili-ation, that the force of distractions is greater for one,than the .attrac,tion~of God or of union with Him; to feel and appreciate as realistically as possible wha~ great.priv~ation~a in the spiritual order distractions cause for us, foroGod, and for souls: to understand that abi!ity to concentrate is One 106 March, 1947 DIFFICULTIES IN MEDI~FATION--II" 6f the most elementary desirable t?aits ii'n a p,ersonality, and that~ it is moie or less necessary for any kind of success. (nobody would expect much from a scatterbrained crea, tute.); and, ~finally, when distrac'tions do Occur and are noti.ced, to turn them to good account by a-vigorous recall of attention~ by hu,mbling oneself, by deploring the losses suffered, by talking the matter over with Gqd from differ, ent~ points of view, andby begging grace to profit even f, ro~ bne's weakneises. 5. An aid:to progress-in meditation that is especia11~ in place for American religious and priests of the twentieth century is rnoderatibnin external activities. For some~there always was the danger of.neglecting one's own interior 'life and giving oneself e~cessively to works of zeal for others, Various r~asons now seem to make this danger greater than ever before, In any man, thought.should, hold h certain primacy overaction, and above all in one who profes, ses to specialize, in the spiritual life. Overabsorption in wprk, even if it be the best possible kind of work, leaves one too tired physically for mental prayer, unbalances one's intdr- f._ :. ests and preoc~cupations, and, perhaps worst bf all, involves a certain necessity of being more or less distracted while attempting to deal with God and one's own soul. ~ 6. One of the. best means to progress iri Virtue and in prayer-is what ~e may call the general discipline of one's imagination., and emotions. It is about .the same as interior mortification or, what is more pertinent now, recollection. It is both an effect of prayer and a condition of success in subsequent prayer. If a man leave his imagination and emotions free to drift fo_r'themselves, at the very leasth~ will squander much of his energy and time, accomplish l~ss for himself and for souls, give God so much less glory, and be less happy in heaven for eternity. But it is hardly pos-sible that such a man's losses should he"merely negative. :107 G. A~GUSTINE ELLARD ~ Re~iew for Religiot~s Sooner or later he will also com~it more s~in andothus incur positive penalties. So much for the effect upon his moral ,status in general. As for prayer, he will come to it less well prepared, with less taste for it, ,with greater tendencies to all that is contrary to it, and naturally therefore with less facility in it. ~ Provin~ ~he good will protested to God in this morning's meditation will keep one better recollected during the day, better disposed in every way to avoid, evil and do good,~and betterfitted to deepen that good will in tomorrow morning's prayer. 7. Bodily posture ,is a factor of success or failt~re in prayer. Those who are free should find out by experiment what position helps them most at the time of meditation. It could.hardly be the one whichis also the most conducive to sleep. In any case it must be reverent. 'At °different times or in different states of mind or of nerves, various positions may be best. During an hour both kneeling and standing might be used., Gentle walking back and forth in some suitabl~ place is a distinct aid to some people. "One possible advantage about it is that it helps to keep away drowsiness. 8. If the aim be prayer, rather than something else, there dhould-be intelligent choice or: subject matter. The needs, capacities, graces, and so on, of all the individual members in a community are not just the same; still less are t,hey the same on, say, the fifteenth of March every year for a lifetime. Therefore, from the pqint of view of prayer it is not desirable, generally speaking, that points be read to a whole community, especially from the same book, year after year. Here again th~ guiding principle should be, "Know your objectiye and select the most suitable means!" Often-times, for instance, subjects taken for meditati6nshould be such as will reinforce one's efforts in the particular examen. T6 those whb are in earnest the Holy- Spirit may suggest at, the oddest moments lights that would make excellent 108 Ma~cb, 19,17 ~ COMMUNIGATIONS starting points for meditation. 9. Finally, it would.be a distinct aid to proficiency, in mental prayer to read, say. every fe.w years, one after another of the great classical works on prayer. As weil known and fairly recent works dn prayer one might men-tion ~the following :-R. De Maumigny, S.3., The Practic~ of Mental Pra~/er (two volumes, one on ordinary, the Other 6n extraordinary, prayer; 1905) ; Vital Lehbdey, O.Cist., .W a s of Mental Pra~]e~" (1908): E. Leen, C.S.Sp., ~ress Through' Mental ~Prayer,~ (!935); R. Garrigou- " Lagrange, O.P., .C~hristian Contemplation and Perfection "-" ,(!923), or bett~er xlow:~ The. Three Age£ of the lntertor Life (two volume.s;' 1938) ~, " ~. _ ' To conclude our~.whole study, it seems,upon analysis of the facts .and-comparison with other pertinent activities that the great difficulty in meditation is neither more nor less than lach of interest, "Whence the solution suggests itself: Read, reflect, andpray over these three questions: W/~ should I be interested? Wha¢ difference does it make? What can Ido to become interested? ~ ° ~ Reverend Fathers5 ¢ In my opinion, much of the prevailing difficulty that exists for religious in the exercise .of mental prayer is owing to the fact that so -little is known by religious of a'nything beyond the discursive method of prayer (cofisiderations, affections, resolutions). Many guides of souls (particularly in novitiates and houses of formation) la~y little or no stresson the continuity that exists between the ascetical and the mystical life, between the discursive meditation of the beginner and trheseu vlta mrioanuys ~s traegliegsi ooufs a, cwqhueirne din c tohnetierm sppilraittiuoanl odfe vthyel gpprmofeicnite"n tth: eAys't iaave 109 ÷ COMMUNICA~fIONS Review "out~rown" d~scurs~ve medhafion~and~ ~thet¢~ is .reasontto~el~e aft r a weII-~mded nowtmte~, many~reh~xous are alread~ .~r~pe~ for a~ect~ve prayer) are left to sh~tt, tot themselves. ~ed~tat~on ~tscu~s~ve variety) -becomes ~cult,. eveK ~mposmble"~ ~ut thert ~s no gulaance~as to~w~ere to'go next.~ e ~'~ %~ ~ ¯ ~ - ~Perso~hlly ~ h feeb that at: .the~ very startsof, religi6Us'dife ~every ~ovi~e at mental~ pra~er ought ~to:b~, made acquainted ~ith t~e short ~t£eatise of~ Bossuet entitled "A Short,and Easy Me~hbd¢of~Making the~Prayer oLFaitb~and of. the Sim~le Presence of God." An Eng-lish vermon ot t~s will be round ~n t~e~ ~ppenfl~x o~rogress ~fo~ef~ a'~transiat~on +or t~e lnstr~ct[ons~splflt~e~les or ~ere ~aus-s~ de,'STd.~ (pu~i~sh~d by H~rder, 190~). . ~Ee methoffrecommen~ed~ , ~by. Bossuef will" be of hel~ to'every &age.df'spiri~ual' developmen~/, bu~ ~speci~Ily to~the ~eligi~us wh6 has ~be~un ~o-find~ djsquCsiye meditation di~cult or impossible. "I might also,recommend P~re Caussade~s ~work Abandonment to Divine~Provfaenqe, with the many practical h~nts on prayer;~n'~m~letters of dxrect~on to S~sters. .~Rega~di~g.~di~c~ti~s in.m~nt~l ptayer:~ABBot'J~hn chapman givts~a~simple~rule: .~'Pray as you can~ and d6 not try to, pray,as y6u can't.;' ~vtry to~keep~,to.~d~scurmye.+med~tat~on whenz~that longer su{ts one's needs is harmful to spiritual growth. ~ But at same ttme ~bbot ~napman tnststs t~at prayer, tn the sense ~t umon w~th God, ts the most crucifying thing there is.+ One must do tt God's-+ake:+but one will not get+any s~tisfacmt'~on+ out ~f+'it+, :ih' the sense of feeling 'I am good at prayer,' 'I have an infallible method." That would be disast+ous, sine+ what we want to lear+ is precisely ou~own weakness, powerlessness, unworthiness . And one should wish for no prayer, eg~ept pr~isely the prayer that God gi~e+ probably+very di+trac+ed-and ~unsatisfactory in every wayt" (The Spiritual Letters of+"Dom John Chapman, Sheed ~ ~ard, N. Y., 1935 unfortunately out of print.) Finally,, I,should~like t6 ,list a few books that I 'have found very helpful,_in :unraVeling my own di~culties in prayer: Mental according to the teaching of~Saiht ~h~mas Aquinas, by Rev. +Denis Fahey,,~.s.sp. (D~blih: Gill ~ ~Sbn, 1927),: Tbe Practice oUtbe Presence~ o£G0d ~(the spiritual teachings of ,Brother ~awrence of:~the Resurrection), (Newman Bookshop, Wt~tminster, Md., 1945); Cbristiaff, Perfection -and,; Contemplation,,,~,:by Garrigou-k~grange (H~rder;.1;9.37)'~. ~Add to:these., of, sourse, ~the. wor~ by t Caussade and~Ch~pman mehti~ne~ab6ve. . +~ +. q~l 0 Maixb,:l 9 4 7" COMMUNICATIONS ~ 'Before ~losin-g I should like' to comment .on one: remark of Abl~ot Chapman ,quoted. above: "One ih0uld~ wish"for" no prayer;.exc~pt precisely theprayer that God gives"us. ':." Prfiyer is precisely,that-L-a gift of G6d: the effect'of His grace in our s6uls.,. Perhaps if is, f6r-getfulness of thi~ point°ithat occa.~ions so much preoccupation .with following partidular mefhods, in prayer: ,.Tbe,:perfectidn of otir spiritual "life :(hence 6f out'prayer, life) cbnsists in ufiion ,with' God; a'~d ,the greater the. simplicity in our prayer, th[~ more perfect ,'~our union".'. "Any way~ that:we have of praying that succeeds in ,bringing usdoser to God is a~'good way for us individtially---, it is 'disasirou~ to "regulate" inethods of

Issue 23.6 of the Review for Religious, 1964. ; Communications Media by Vatican Council II 689 Religious Life by Paul VI 698 Matthew, Chapter 19 by Lucien Legrand, M.E.P. 705 Chastity and Psychosexual Developmen.t by Richard P. Vaughan, S.J. 715 Psychosexual Development in Religious Life by Richard A. McCormick, S.J. 724 Means of Aggiornamento by Brother Philip Harris, O.S.F. 742 Sacraments--Consecrations and Dedications by Clarence R. McAuliffe, S.J. 750 Reflections of a Student-Brother by David A. Fleming, S.M. 761 The Art of Smal! Talk by Sister Rose Alice, S.S.J. 766 Religious Poverty by Paul J. Bernadicou, S.J. 770 Survey of Roman Documents 779 Views, News, Previews 785 Questions and Answers 788 Book Reviews 796 Indices for 1964 811 VOLUIHE 23 Nu~m~.R 6 November 1964 VATICAN COUNCIL II Decree on Communications Media PAUL BISHOP THE SERVANT OF THE SERVANTS OF GOD TOGETHER WITH THE FATHERS OF THE COUNCIL FOR A PERPETUAL RECORD OF THE MATTER 1. Among* the remarkable discoveries of technology which human intelligence especially in modern times has been able to make with the help of God, the Church gives a special welcome and importance to those which are principally concerned with men's minds and which have opened up new ways of easily communicating every kind of news, ideas, and principles. Outstanding among these discoveries are those media (such as the press, movies, radio, television, and the like) which of their nature are able to reach and influence not only individuals but also the masses and the whole of society. For this reason these media can rightfully be called the means of social com-munication. 2. The Church recognizes that these media, if they are rightly used, can be of the greatest service to the hu-man race since they contribute greatly to human recrea-tion and formation and to the spread and strengthening of the kingdom of God. But she also realizes that men can use these media in a way which is contrary to the plan of the Creator and can turn them to their own loss. More-over, she experiences a mother's sorrow at the harm which * The official Latin text of this decree (which begins with the words Inter rairilica) is given in dcta dpostolicae Sedis, v. 56 (1964), pp. 145-57. Paragraph enumeration in the translation is taken from the original text. Vatican Council I1 VOLUME 23, 1964 689 ÷ Vatican Cour~il !1 REVIEW FOR RELIGIOUS has too often resulted for human society from the wrong use of these media. Therefore, this Council, continuing the watchful care given by popes and bishops to this important matter, judges that it is its duty to deal with the principal ques-tions connected with the media of social communication. It trusts, moreover, that the teaching and directives it proposes will contribute not only to the salvation of the faithful but also to the progress of the entire human community. CHAPTER I 3. Since the Catholic Church was instituted by Christ our Lord to bring salvation to all men and is therefore under an urgent obligation to preach the gospel, she considers it to be a part of her duty to proclaim the good news of salvation by means of these media of social communications and to instruct men about their proper use. The Church, therefore, has a natural right to use and possess every type of these media insofar as they are necessary or useful for Christian education and for the work of saving souls; and it is the duty of the bishops to so train and direct the faithful that by the help of these media they may attain their own salvation and per-fection as well as that of the entire human family. On the other hand, it is the special concern of the laity to imbue these media with that humane and Chris-tian spirit which will make them fully correspond to the high expectations of the human race and to the divine plan. 4. For the right use of these media, it is absolutel~ necessary that those who use them should know the norms of the moral law and should conscientiously apply them to this area of activity. Accordingly, they should consider the matter which is communicated according to the special nature of each medium. Moreover, they must take into account all the conditions and circumstances of the purposes, persons, places, times, and so forth under which communication takes place and which can influence or' even change its morality. Among these elements there is to be included the special way in which each of thesel media works, since this is a force which can be so great that human beings, especially if they are unprepared, can' find it difficult to notice; control, and, if necessary, re-j( ct it. 5. Abbve all, however, it is necessary that all con~ cerned in the matter should form a correct conscien~ with regard'to the use of these media and especially with respect to dertain questions that are keenly discussed in our time. The first of these questions is concerned with what is termed "information"--the gathering and dissemina-tion of news. It is certainly clear that this has become a very useful and for the most part a necessary activity because of the progress of human society and the greater closeness of its members. The speedy and public com-munication of events and ,happenings provides each individual with a fuller and steady knowledge of these matters; in this way all men can contribute effectively to the common good and can assist in the further progress of civil society. Therefore, in human society there is a right to information about matters which, each in its own way, concern individual men or society. The cor-rect exercise of this right, however, requires that what is communicated should always be true and, within the bounds of justice and love, complete. Besides, the way in which it is communicated must be proper and decent; in other words, both in the gathering and divul-gation of news, moral law !and the legitimate rights and dignity of man must bei respected: not all knowl-edge is profitable and "charity builds up character" (1 Cor 8:1). 6. The second question is concerned with the rela-tionship between what are termed the rights of art and the norms of the moral law. ~Since the growing contro-versies in this matter not infrequently originate from false notions about ethics and esth~etics, the Council decrees that all must hold in an absolute way the primacy of the objective moral law which of itself surpasses and properly coordinates all other levels of human affairs, whatever their dignity and including the level of art. Only the moral order attains to man in his entire nature as a ra-tional creature of God called to a supernatural goal; and only it, if it be completely and faithfully observed, leads man to the full possession of perfection and hap-piness. 7. Finally, the narration, description, or representation of evil by means of the media of social communication can genuinely contribute to a profounder knowledge of man; and by means of appropriate dramatic contrast, it can serve to manifest and exalt the greatness of truth and goodness. Nevertheless, in order to prevent harm rather than profit coming from this, the moral law must be obeyed especially in the case of matters which require a reverent treatment or which can easily arouse evil desires in man wounded as he is by original sin. 8. Since at the present time public opinion wields the greatest influence and power on the private and public life of all classes of society, it is necessary that all members of society should fulfill their obligations of justice and love in this area; accordingly, they should + + + Communications Media VOLUME 2;1, 1964 69! Vatican Council I1 REVIEW FOR RELIGIOUS 692 t strive to form and spread correct public opinion by means of these communications media. 9. Special obligations bind all the readers, viewers, and listeners who by their personal and free choice re-ceive the communications made by these media. Correct choice demands that they give their full support to those presentations which are distinguished for their moral, intellectual, and artistic content; moreover, they should avoid those presentations which might be for them a cause or an occasion of spiritual harm or which can lead others into danger through bad example or which hinder good presentations and promote bad ones. This last frequently happens when payment is made to those who employ communications media only for financial returns. To carry out the moral law, those who receive these communications have a duty not to omit finding out in due time the judgments that have been made by those competent in the area; likewise, they must not negle.ct to follow these judgments in accord with the norms of a correct conscience. And in order that they may more easily resist less correct inducements and give their full support to what is good, they should take care to guide and form their consciences by suitable means. 10. Those who receive these communications--espe-cially young people--should take care that they accustom themselves to moderation and self-control in the use of these media. Moreover, they should endeavor to gain a thorough knowledge of what .they see, hear, and read; they should discuss these matters with their teachers and with those expert in the particular field and thus learn to pass a correct judgment on them. Parents should be mindful of their duty to take watchful care that shows, publications, and so forth that are opposed to faith and morality do not enter the home and do not reach their children elsewhere. 11. The principal moral responsibility with regard to the right use of the media of social communication falls on journalists, writers, actors, s~enarists, producers, ex-hibitors, distributors, operators, sellers, critics, and all others who play any part in making and presenting these communications. It is evident and clear that in the, present condition of mankind all of these have serious: responsibilities since they can shape and form men and thereby lead them either to good or to evil. It is the duty of these persons, then, to take care of the financial, political, and artistic aspects of communication without opposing the common good. For the easier achievement of this, it will be worthwhile for them tO join professional associations which enjoin (if necessary~ by means of an accepted code of morality) on their mere+ bers respect for the moral law in the activities and tasks of their craft. Moreover, they should always remember that a great part of their readers and audiences is composed of young people who need writing and entertainment which offers them decent recreation and draws their minds to the higher things of culture. They should also take care that communications in the area of religion should be entrusted to competent and experienced persons and that they should be carried out with due respect. 12. Civil authority has special obligations in this matter by reason of the common good to which these media are ordered. In accord with its role, civil authority has the duty to defend and safeguard that due and just freedom of information which, especially in the case of the press, is a reaI necessity for the progress of today's society; it is likewise its duty to foster religion, culture, and the fine arts; and it should safeguard those who re-ceive the communications so that they can freely enjoy their legitimate rights. Moreover, it is the duty of civil authority to aid those projects which could not otherwise be undertaken even though they ar~ highly beneficial, especially to young people. Finally, this same public authority, since it is legiti-mately concerned with the welfare of its citizens, is bound by the obligation to pass and enforce laws whereby due and vigilant care is taken that serious harm does not come to public morals and to the progress of society by the bad use of these communications media. This watch-ful care in no way restricts the freedom of individuals and of groups, especially if there is a lack o[ adequate precaution on the part of those who are professionals in the field of these communications media. Special care should be taken to safeguard young people from printed matter and performances which may be harmful at their age. CHAPTER II 13. All the members of the Church should make a strenuous, common effort to take immediate steps to put the media of social communications into effective use in the multiple works of the apostolate as circumstances of place and time allow. They should anticipate harmful projects, especially in those regions where moral and religious progress requires a greater amount of zeal. Hence bishops should be quick to carry out their duties in this area which is so closely connected with their ordinary work of preaching. Likewise, the laity who are engaged in the use of these media should concern them-selves with witnessing to Christ, first of all by performing their duties competently and in an apostolic spirit, and 4" 4" 4- Communications Media VOLUME 23, 1964 693 REVIEW FOR RELIGIOUS 69,t then by directly assisting the pastoral activity of the Church to the best of their technical, economic, cultural, and artistic abilities. 14. First of all, a good press should be fostered. To fully imbue readers with a Christian spirit, a truly Catholic press should be begun and promoted. This press--fostered and directed either directly by ecclesiasti-cal authority or by Catholic laymen--should be pub-lished with the manifest purpose of shaping, strengthen-ing, and fostering public opinion that is in harmony with natural law and with Catholic doctrine; it should also publicize and correctly explain events which pertain to the life of the Church. The faithful should be reminded of the need to read and spread the Catholic press in order that a Christian judgment on all events may be formed. Effective encouragement and support should be given to the production and showing of films that genuinely contribute to proper recreation and to culture and art, especially when they are destined for young people. This will be especially achieved by assisting and joining enterprises and projects for the making and distributing of good films, by commending worthwhile films through critical approval and through awards, and by fostering and consociating theatres of Catholics and other men of principle. Similar effective support should be extended to good radio and television programs, especially those that are suitable for the family. Catholic programs should be earnestly fostered, for in them the listeners and viewers are led to participate in the life of the Church and hre imbued with religious truths. Where necessary, care should be taken to inaugurate Catholic stations; but pro-vision must be made that their programs are outstanding by reason of their excellence and effectiveness. Moreover, measures should be taken that the noble and ancient art of the stage, which is now seen everywhere by means of the media of social communication, should tend to the cultural and moral improvement of its audiences. 15. To provide for the needs just enumerated, proper training should be given to priests, religious, and laymen who have the necessary abilities to adapt these media to apostolic purposes. In particular, laymen should be given an artistic, doc-trinal, and moral training. Hence, there should be an increase in schools, departments, and institutes where journalists, writers for films, radio, and television, and other such persons can secure a complete formation im-bued with the Christian spirit especially with regard to the social doctrine of the Church. Actors are also to be trained and educated so that by their art they may contribute to society. Finally, great care must be taken to prepare literary, film, radio, television, and other critics who will be highly skilled in their own fields as well as equipped with the training and inspiration to give judgments in which morality is shown in its proper light. 16. Since the media of social communication involve the participation of audiences of different ages and backgrounds, the proper use of these media requires the proper education and training of these audiences. Ac-cordingly, in Catholic schools of whatever level, in semi-naries, and in apostolic lay groups, support should be given to projects geared to achieve this purpose, especially if they are destined for young people. Such projects should be increased in number and should be directed according to the principles of Christian morality. To facilitate this, Catholic teaching and directives in this matter should be set forth and explained in catechism classes. 17. It is entirely unfitting that the Church's children should permit the word of salvation to be bound and impeded by the technical delays and expenses--great as they are--that are characteristic of these media. Hence, this Council reminds the faithful of their obligation to support and aid Catholic newspapers, magazines, film projects, and radio and television stations, the purpose of all of which is to spread and defend truth and to provide for the Christian instruction of human society. At the same time, this Council invites groups and individuals possessing great influence in financial and technical mat-ters to use their resources and experience to freely give generous support to these media insofar as they contribute to genuine culture and to the apostolate. 18. In order that the multiform apostolate of the Church with regard to communications media be effec-tively strengthened, in every diocese of the world ac-cording to the judgment of the bishops, there should be an annual day during which the faithful are instructed about their duties in this matter, are invited to pray for this cause, and are asked to make an offering to be conscientiously used for the support and development of the projects and undertakings which the Church has begun in this area in accord with the needs of the Catholic world. 19. In the carrying out of his supreme pastoral charge with regard to communications media, the supreme pontiff has available a special section of the Holy See.1 t Moreover, the fathers of the Council, gladly acceding to the re-quest of the Secretariat for the Supervision of Press and Entertain-ment, respectfully request the supreme pontiff to extend the re-sponsibility and competency of this section to all the media of Communications Media ¯ VOLUME 23, 1964 695 CouFnadtilc aI1n REVIEW,FORRELIG[OUS 696~ 20. It will be the responsibility of the bishops to watch over this kind of projects and undertakings in their own dioceses; they should promote such projects and, as far as the public apostolate is concerned, they should regulate them including those under the direction of exempt religious. 21. Since an effective national apostolate requires unity in planning and in resources, this Council de-crees and orders that national offices for press, film, radio, and television be everywhere established and promoted by every means. The special work of these offices will be to take measures that the conscience of the faithful be correctly formed with regard to the use of these media and to foster and direct whatever is done by Catholics in this area. In each country the direction of these offices is to be entrusted to a special committee of bishops or to a single delegated bishop; moreover, laymen who are ex-perts in Catholic doctrine and in these media should have a role in these offices. 22. Moreover, since the effectiveness of these media reaches beyond national boundaries and affects almost every member of the entire human race, the national of-rices begun in this area should cooperate among them-selves on an international level. The offices mentioned in number 21 should work effectively with their corre-sponding international Catholic associations. These in-ternational Catholic associations are legitimately ap-proved only by the Holy See and depend on it. CONCLUSIONS 23. In order that all the principles and norms of this Council with regard to communications media be put into effect, the Council expressly orders that a pas-toral instruction be issued by the section of the Holy See mentioned in number 19 with the help of experts of various countries. 24. Moreover, this Council is confident that its state-ment of directives and norms will be gladly accepted and conscientiously followed by all the members of the Church who accordingly in their use of these media will suffer no harm but, like salt and light, will savor the earth and enlighten the world. Moreover, the Council invites all men of good will, especially those who have charge of these media, to endeavor to use these media only for the good of human society, the fate of which more and more depends on the right use of such media. In this way, as was the case with ancient works of art, so also communication including the press and to include in its membership experts, including laymen, from 'various countries. through these new discoveries the name of the Lord will be glorified according to the saying of the Apostle: "Jesus Christ, yesterday, and today, and the same for-ever" (Heb 13:8). Each and every one of the matters set Iorth ~n this Decree were decided by the lathers o[ the Council. And We, by the apostolic power given Us by ChriJt, together with the venerable fathers, approve in the Holy Spirit, decree, enact, and order to be promulgated what has been decided in this Synod [or the glory o[ God. Given at Rome in St. Peter's on December 4, 1963. 4. 4. 4. Communications Media VOLUME 2.~ 1964 697 PAUL VI Allocution on Religious Life ÷ ÷ Paul VI REVIEW FOR RELIGIOUS Beloved sons: With* great joy and no small hope We look upon you who are the chosen and authoritative group of venerable and illustrious religious families; it is a matter of de-light to Us to give you Our warmest greetings and to express to you the high opinion We have of you as well as Our gratitude to you. You have come to Rome to hold the general chapters of your respective institutes; although this is a matter that primarily affects your order or congregation, still it also has repercussions on the life of the Church, which derives a great part of her vigor, apostolic zeal, and ardor for holiness from the flourishing condition of re-ligious life. Moreover, you have come to Us not only as devoted and loving sons to offer your homage to the Vicar of Christ but also to request the apostolic blessing on your-selves, your institutes, and the affairs of your chapters from which you rightly trust there will come salutary results such that the religious life will be led more in-tensely and more ardently. Although We would have gladly met each of your groups separately and would have addressed each of them in accord with its own characteristics and needs, still We have chosen to receive all of you at the same ¯ On May 23, 1964, Paul VI gave an allocution to the superiors general and the capitulars general of various religious orders and con-gregations of men. The text of the allocution (entitled Magno gaudio) is given in Acta Apostolicae Sedis, v. 56 (1964), pp. 565-71. Except for the opening and closing paragraphs (which were translated by a staff member of the REWEW), the translation is by the Very Reverend Godfrey Poage, C.P.; Director, Pontifical Office for Religious Voca-tions; Piazza Pio XII, 3; Rome, Italy. The translation first appeared in the Newsletter of the Pontifical Office for Religious Vocations, n. 13 (September, 1964). time. This We have done in order to give greater weight to this speech made to you in common; We did this all the more readily since on this occasion We wish to set forth matters which pertain to all religious of the entire world. First of all, We wish to note the great importance of religious institutes and assert that their work is wholly necessary for the Church in these days. Admittedly, the doctrine of the universal vocation of all the faithful to holiness of life (regardless of their position or social situ-ation) has been advanced very much in modern times. This is as it should be, for it is based on the fact that all the faithful are consecrated to God by their baptism. Moreover, the very necessities of the times demand that the fervor of Christian life should inflame souls and radi-ate in the world itself. In other words, the needs of the times demand a consecration of the world; and this task pertains preeminently to the laity. All these developments are unfolding under the counsel of Divine Providence, and that is why We rejoice over such salutary undertak-ings. But for this very reason we must be on our guard lest the true notion of religious life, as it has traditionally flourished in the Church, should become obscured. We must beware lest our youth, becoming confused while thinking about their choice of a state of life, should be thereby hindered in some way from having a clear and distinct vision of the special function and immutable importance of the religious state within the Church. Accordingly, it has seemed good to Us to recall now the priceless importance and necessary function of religious life. For this stable way of life, which receives its proper character from profession of the evangelical vows, is a perfect way of living according to the example and teach-ing of Jesus Christ. It is a state of life which keeps in view the constant growth of charity and its eventual fulfill-ment; and it is to be preferred before any other kind of life, before temporal duties, lawful in themselves, no mat-ter how useful they may be. Right now it is of supreme importance for the Church to bear witness socially and publicly. Such witness is pro-claimed by the way of life in religious institutes. And the more it is stressed that the laity must live and propa-gate the Christian life in the world, so much the more must they be given the shining example of those who have in truth renounced the world and have clearly shown that "the kingdom of Christ is not of this world." 1 Thus the profession of the evangelical vows is a super-addition to that consecration which is proper to bap-tism. It is indeed a special consecration which perfects See Jn 18:~6. 4" 4. 4- Religious Li~e VOLUME" 23, 1964 699 Paul REVIEW FOR RELIGIOUS the former one, inasmuch as by it the follower of Christ totally commits and dedicates himself to God, thereby making his entire life a service to God alone. Now all this leads to another point, which We wish to stress with paternal solicitude. The vows of religion must be held in the highest esteem and the greatest importance must be placed on their function and practice. Only in this manner will religious be able to lead a life that is becoming and in harmony with the state they have em-braced--- a state they have freely chosen; only in this way will their state of life efficaciously help them progress toward the perfection of charity; and only in this way will the faithful see in them an example of the perfect Chris-tian life and be inspired to follow it. Although living conditions have greatly changed in recent years and the practice of the religious life has neces-sarily been modified, nevertheless the evangelical counsels have not changed and of their very nature retain their full force and cannot in any way be weakened. Accordingly, religious should cultivate obedience with the greatest diligence. This is and must remain a holo-caust of one's own will which is offered to God. A re-ligious makes this sacrifice of self by humble submission to lawful superiors, whose authority, of course, should always be exercised within the limits of charity and with due respect for the dignity of the human person, even though nowadays religious have to undertake many more burdensome offices and carry out their duties more quickly and more willingly. There must also be inculcated a love of poverty, about which there is a great deal of discussion in the Church today. Religious must surp~iss all others by their example of true evangelical poverty. Therefore, they must love that poverty to which they have spontaneously committed themselves. It is not enough for religious to depend merely on the superior's decision with regard to their use of material things. Let religious of their own will be content with the things that are needed for properly ful-filling their way of life, shunning those little extras and luxuries which weaken the religious life. Then besides the poverty proper to the individual religious we must not neglect the corporate poverty which should distin-guish the institute or the whole body of religious. Thus they should avoid excessive ornamentation in their build-ings and elaborate functions, as well as anything else that savors of luxury, always bearing in mind the social con-dition of the people among whom they live. Let them also refrain from excessive concern in gathering funds, but give their attention rather to using what temporal goods Divine Providence will provide for the assistance of their needy brethren, who may live in their own country or in other parts of the world. Finally, religious must preserve chastity as a treasured gem. Everybody knows that in the present condition of human society the practice of perfect chastity is made difficult not only by a depraved moral atmosphere but also by a false teaching which poisons souls by overem-phasis on nature. An awareness of these facts should impel religious to stir up their faith more energetically--that same faith by which we believe the declarations of Christ when He proclaims the supernatural value of chastity that is sought for the sake of the kingdom of heaven. It is this same faith which assures us beyond doubt that, with the help of divine grace, we can preserve unsullied the flower of chastity. To attain this end there should be a more diligent practice of Christian mortification and of custody of the senses. Never under the specious pretext of acquiring wider knowledge or a broader culture should religious read unbecoming books or papers or attend in-decent shows. An exception might perhaps be made if there is a proven need for such studies, but the reasons alleged must be carefully examined by religious superiors. In a world subject to so many impure suggestions the value of the sacred ministry depends in great measure upon the light of chastity which radiates from one conse-crated to God and strong with His strength. It is quite evident that the proper way of living re-ligious life requires discipline. There must be laws and suitable conditions for observing them. Therefore, the principal task of the general chapter is, as time goes on, to keep intact those norms of the religious family which were set up by its founder and lawgiver. Therefore, it is the responsibility of the capitulars to check firmly all those modes of conduct which gradually devitalize the strength of religious discipline; namely, practices which are dangerous to religious life, unnecessary dispensations, and privileges not properly approved. They must likewise gtiard against any relaxation of discipline which is urged not by true necessity but by arrogance of spirit or aversion to obedience or love of worldly things. Moreover, with respect to undertaking new projects or activities they must refrain from taking on those which do not entirely correspond to the principal work of the institute or to the mind of the founder. For religious institutes will flourish and prosper so long as the integral spirit of their founder continues to inspire their rule of life and apostolic works, as well as the actions and lives of their members. Religious commnnities, inasmuch as they resemble liv-ing bodies, rightly desire to experience continual growth. However, this growth of the institute must be based firmly on the more diligent observance of the rules rather ÷ ÷ ÷ Religious Li~e VOLUME 23, 1964 701 ÷ Paul ~EVIEW FOR RELIGIOUS than on the number of members or the making of new laws. Multiplicity of laws is not always accompanied by progress in religious life. It often happens that the more rules there are, the less people pay attention to them. Therefore, let the general chapters always use their right to make laws moderately and prudently. The most important work of the general chapter is the studied accommodation of the rules of the institute to the changed conditions of the times. This, however, must be done in such a way that the proper nature and discipline of the institute are kept intact. Every religious family has its proper function, and it must remain faithful to this role. The fruitfulness of the institute's life is based on this fidelity to its specific purpose, and in this manner an abundance of heavenly graces will never be lacking. Therefore, no renovation of discipline is to be introduced which is incompatible with the nature of the order or congregation and which, in any way, departs from the mind of the founder. Moreover, this renovation of dis-cipline demands that it proceed only from competent authority. Accordingly, until this accommodation of dis-cipline is duly processed and brought into juridic effect, let the religious members not introduce anything new on their own initiative, nor relax the restraints of discipline, nor give way to censorious criticism. Let them act in such a way that they might rather help and more promptly effect this work of renewal by their fidelity and obedience. If the desired renovation takes place in this way, then the letter of the rule will have changed, but the spirit will have remained the same. In bringing about this renewal of religious institutes, the primary concern of the capitulars must always be the spiritual life of the members. Wherefore, to all religious whose duty it is to devote themselves to works of the sacred ministry, We state that We are entirely opposed to anyone espousing that false opinion which claims that primary concern must be given to external works and only secondary attention devoted to the interior life of perfection, as though this were demanded by the spirit of the times anal the needs of the Church. Zealous activity and the cultivation of one's interior life should not bring any harm to each other; indeed, they require the closest union, in order that both may ever proceed with equal pace and progress. Therefore, let zeal for prayer, the beauty of a pure conscience, patience in adversity, active and vibrant charity devoted to the salva-tion of souls, increase in union with fervent works. When these virtues are neglected, not only will apostolic labor lack vigor and fruitfulness, but the spirit also will grad-ually lose fervor. As a consequence, the religious will not be able to avoid for long the dangers which lie hidden in the very performance of the sacred ministry. With respect to that portion of the apostolate which is entrusted to the care of religious, We wish to make some further observations. Religious institutes should sedulously adapt the work proper to their apostolates to modern conditions and circumstances. The younger re-ligious particularly are to be instructed and educated properly in this matter, but in such a way that the apos-tolic zeal with which they are inflamed does not remain circumscribed exclusively by the boundaries of their own group, but rather opens outwardly toward the great spiritual necessities of our times. Nor is this enough. For while being educated along the lines We have indi-cated, they should also cultivate an exquisite sensitivity to their duties by force of which, both in words and deeds, they will constantly show themselves as true ministers of God, distinguished by soundness of doctrine and recom-mended to the people by holiness of life. However, in these matters let not the religious be left solely to their own initiative, since their work must always be subject to the vigilance of superiors, especially if it is a matter of work that has notable relevance to civil life. It is of the greatest concern to Us that the work of the members of religious institutes should go along harmoni-ously with the norms established by the sacred hierarchy. As a matter of fact, the exemption of religious orders is in no conflict whatsoever with the divinely given constitu-tion of the Church, by force of which every priest, par-ticularly in the performance of the sacred ministry, must obey the sacred hierarchy. For the members of these re-ligious institutes are at all times and in all places subject principally to the Roman Pontiff, as to their highest superior.~ For this reason the religious institutes are at the service of the Roman Pontiff in those works which pertain to the welfare of the universal Church. With regard to the exercise of the sacred apostolate in various dioceses religious are under the jurisdiction of bishops, to whom they are bound to give assistance, al-ways without prejudice to the nature of their proper apostolate and the things that are necessary for their re-ligious life. From all this it is quite evident how much the allied and auxiliary ministry of the religious given to the diocesan clergy conduces to the good of the Church, when their united forces result in more vigorous and more effective action. From these brief observations you now know what We consider most important for the growth of religious life in our times. May all these remarks show you with what ~ C. 499, § 1. ÷ ÷ ÷ Religiom Liye VOLUME 23, 19(~4 703 solicitude We view and esteem religious life and what great hope We put in your helpful work. The road which We have pointed out tO you is certainly difficult and ardu-ous. But lift up your souls in hope, for the cause is not ours but that of Jesus Christ. Christ is our strength, our hope, our power. He will be with us always. Continue to diffuse the good odor of Christ as widely as possible by the in-tegrity of your faith, by the holiness of your lithe, by your great zeal for all the virtues. Meanwhile, as We thank you for your obedience, We pray God through the interces-sion of the blessed Virgin Mary, Mother of God, the fos-tering mother of religious virtues, that religious institutes may continue to grow daily and bear ever richer and more salutary fruits. A pledge of these truths will be Our apostolic blessing which We bestow in all charity on each of you, beloved sons, and on all your colleagues. Paul ¥1 REVIEW FOR RELIGIOUS ~04 LUCIEN LEGRAND, M.E.P. Matthew, Chapter. 9, and the Three Vows In Matthew 19 and in Mark 10:1-31, we find in suc-cession the three pericopes on divorce, on the little children, and on the rich young man. They would perfectly illustrate a talk on the three religious vows. In Matthew, the first section ends in a call to virginity (Mt 19:11 f.); the second one extols the spirit of humility and of spiritual childhood which corresponds to the vow of obedience; the third part deals with poverty. Would this application correspond to the thought of the evange-lists? If so, what light would it cast on the value and the significance of the three vows of perfection? Matthew 19 and the Kingdom It is clear that originally the three sections must have circulated independently in the early Christian com-munities. Their grouping belongs to the later stage of the redaction of the written Gospels. The evangelists blocked these three passages together because they found in them a common theme. Now, in the text of Mark, it is difficult to trace any common idea that would con-nect the three sections. Vincent Taylor sees some kind of topical arrangement: "After a story about marriage, it seemed fitting to record an incident regarding chil-dren." 1 Then the episode of the rich man is linked up with the previous two on account of the "Evangelist's interest in the Kingdom and in teaching abbut sacrifice and renunciation." 2 In point of fact, both suggestions are questionable. Taylor must have spoken with his tongue in his cheek when suggesting that the topic of the children follows logically that of marriage; this is better a joke than an argument, for the standpoint under which children are considered has nothing to do with 1 Vincent Taylor, The Gospel according to St. Mark (London: Macmillan, 1955), p. 422. ~ Taylor, St. Mark, p. 422. ÷ ÷ ÷ Lucien Legrand, M.E.P., is professor of Sacred Scripture at St. Peter's Semi-nary; Banga!ore 12, India. VOLUME 23, 1964 7.05 ÷ Lucien Legrand, M.E.P . REVIEW FOR RELIGIOUS marriage: they are not mentioned as offspring but as an example of a psychological and spiritual attitude. And as regards the observation that the three pericopes in Mark 10:1-31 are connected by a common interest in the theme of the kingdom, it should be noticed that, though this theme is actually referred to in the second (Mk 10:14 f.) and in the third section (10:23-25), it does not appear in the first part which, in Mark, deals with the question of marriage and divorce, a problem of ethics pertaining to the present world rather than to the king-dom. One has to turn to Matthew to verify entirely the suggestion of Taylor. It is in Matthew rather than in Mark that the three stories are connected by a common interest in the theme of the kingdom (Mt 19:12, 14~ 23 f.). Incidentally, this strengthens the case for a priority of Matthew in this section: the redaction of Matthew explains the present grouping of the pericopes; that of Mark cannot be explained as it stands: the text of Mark represents one more case of summary which in fact was largely a mutilation.~ Anyway, it is in the redaction of Matthew that the theological line is more clearly brought out. In Matthew, the grouping of the three pericopes was obviously deliberate: the evangelist focused his chapter neatly on the theme of the kingdom and the three pronouncement stories illustrate three ways of living "in view of the kingdom." For Matthew, celibacy, spiritual childhood, and poverty point to the kingdom. But in which sense exactly? How are these three attitudes related to the kingdom? To answer this question, we have now to consider the three pericopes separately; and since they happen to be ~ound in order of decreasing difficulty, we shall proceed back-wards from the third section to the first one; that is, from the clearest to the most enigmatic pronouncement. The Poor and the Kingdom The third part of Matthew 19 begins with the episode of the rich young man who comes to Jesus to ask Him how he can gain eternal life. Jesus first replies by simply 8 The case for a priority of Mt or at least of a proto-Mt has been ably argued by L. Vaganay, Le problOme synoptique (Paris-Tournai: Desclfie, 1954), pp. 51-85. Concerning the present passage, Vaganay shows that the saying on the eunuchs, though missing in both Mk and Lk, belonged to the source common to the three synoptics. Mk and Lk knew it but omitted it for stylistic reasons on account of its strong Se~nitic flavor that would have been unpalatable to Hellenistic audiences (p. 167; see pp. 211, 216). A more elaborate examination of the text may be found in our study on The Biblical Doctrine o] Virginity (New York: Sheed and Ward, 1963), pp. 38-40. recalling the main points of the Torah: "If you wish to enter life, observe the commandments" (v. 17). Then, upon a further question of the man, Jesus opens new prospects: "If you wish to be perfect, go, sell all that you possess." (v. 21). Beyond the ordinary walk of life, there is the possibility of becoming "perfect,'.' of joining the special, group of those who follow Jesus more closely. As it is narrated in Matthew, the episode implies the existence of two categories of disciples: the mass of those who do the essential by fulfilling the Law and the elite of the teleioi, the "perfect" who practice total renuncia-tion. Now, when the other two synoptic Gospels are com-pared with Matthew (Mk 10:17-22; Lk 18:18-23), they show a few slight verbal differences which eventually alter the meaning of the episode appreciably. First they do not speak of the "perfect": according to them, the man is not invited to join a particular group distinct from the others. Secondly, in the beginning of Jesus' reply, they do not have the words: "If you want to have eternal life, ob-serve the commandments." Their text does not suggest that the observance of the Law can lead to eternal life. Indeed, Jesus says according to Mark (v. 21) and Luke (v. 22)--and these words are not to be found in Matthew --"one thing is still lacking" to obtain eternal life: it is total renunciation. The overall picture is therefore quite different in Matthew on the one hand and in the other two synopo tics on the other side. Matthew knows two kinds of disciples: the "perfect" and the others; both, in their own way, can eventually reach eternal life. Mark and Luke on the contrary know two stages through which any disciple must pass: the first stage, that of the obedi-ence to the Law, is rather negative; common with the Old Testament, it represents a necessary but insufficient requirement. Beyond that, the disciple has to reach a higher level, that of utter dispossession of self. This divergence of outlook is confirmed by another detail. In Mark and Luke, the man who comes to Jesus is already a man of a certain age: he can say that he has been following the Law "from his very youth" (Mk 10:20; Lk 18:21). Now, Jesus says, it is time for him to take a further step. In Matthew, on the contrary, (and only in Matthew) the rich man is a young man (v. 20): he is going to make a start in life and it is now, at the outset, that he has to make a choice between two possible states of life. It is clear that Matthew adapts the saying of Jesus to the concrete situation existing in the Chnrch when the + + + Matthew 19 VOLUME 23, 1964 707 4. 4. 4. Lu¢ien Legrand, M.E.P. REVIEW FOR RELIGIOUS 7O8 Gospel was written. The text of Mark and Luke is more original. It represents a theme fairly common in the preaching of Jesus: the disciple must be ready to meet all the requirements of his calling (see Mt 10:37-9; 16:24 f. and par.). Matthew gave a particular slant to the idea. He read into the episode his theology on the ful-fillment of the Law, and mostly he brought into the words of Jesus an allusion to the Christian practice of the two states of life. Everybody cannot actually embrace absolute poverty. Private ownership is not unlawful. The ordinary Christians keep the use of their properties and, keeping it, can reach eternal life. It is only the teleioi, the perfect, who apply the words of the Master literally by giving up all their belongings. The word teleios is definitely secondary: it did not belong to the original saying of Jesus but to the organization of the early Church. Echoing either the vocabulary of the mystery cults4 or, perhaps more likely, the terminology of the Hebrew sects,5 it refers to the inner circle of those who have received total initiation and applies to "a life of perfection which may be freely chosen but is not necessary to ordinary Christian life . Thus does Mat-thew cut a distinction between an ordinary state and a state of perfection." 6 Absolute poverty is a requirement of this perfect life. The context that follows develops this point. It is very difficult (v. 23), indeed practically impossible (v. 24), for a rich man to enter the kingdom. By right the king-dom belongs to the poor (see 5:3), and it takes all the almighty power of God to bring a rich man to the atti-tude of spiritual poverty that will enable him to get access to the kingdom (v. 25). The ordinary Christian is still struggling to realize this utter dispossession of self that will bring him into the kingdom. The teleios is he who has already done it. Like the Apostles following Jesus, the perfect hav~ given up everything (v. 27); they ha;ce already entered the kingdom. Poverty is the way of the perfect, the sign that, for some, the kingdom is al-ready a thing of the present. The teleios is no longer fighting to squeeze through the needle's eye: he is an inmate of the kingdom. 4 In general, in the mystery cults, those who are initiated to the mysteries are not called teleioi but teletai or tetelesmenoi. Yet Pythagoras divided his disciples into ndpioi (children) and teleioi. See C. Spicq, L'Epftre aux Hdbreux (Paris: Gabalda, 1953), v. 2, p. 218. ~ See B. Rigaux, "R~vfilation des myst~res et perfection h Qumran et dans le Nouveau Testament," New Testament Studies, v. 4 (1957- 1958), pp. 237-48. n Rigaux, "R(~vfilation des myst~res," p. 248. See also J. Dupont, " 'Soyez parfaits' (Mt. v, 48) 'Soyez misfiricordieux' (Lc. vi, 36)," Sacra pagina (Gembloux: Duculot, 1959), v. 2, p. 153. The Children and the Kingdom The special interest of Jesus towards the children ap-pears several times in the Gospels (Mr 18:1-7 and par.; 18:10; 19:13-5 and par.; 11:25 and par.). This interest is not merely sentimental. The text under study gives the reason of Jesus' predilection towards them: "The Kingdom of God belongs to such as these" (Mr 19:14). Like the poor man, the child is a type: he finds himself spontaneously ready to accept the kingdom. As such, he is an example of what a disciple should be. What is the reason for this? What are the qualities which childhood embodies and which give it a prece-dence in the kingdom? In modern piety the child stands as a symbol of purity yet unsullied by knowledge of evil, or as a promise in its full bloom yet unaffected by the compromises of daily existence. Is it this that Jesus saw in children? It does not seem so. When Jesus sets a child in the midst of the apostles, it is not as a model of purity or of innocence but as a model of humility. Mark (10:15) and Luke (18:17) hint at the point in their parallel passages: one must receive the kingdom with the simplicity of a child. Matthew makes the point still clearer in the previ-ous chapter where he sketches a full doctrine of spiritual childhood. In Matthew 18, the disciples quarrel about their respective rank. To solve the dispute, Jesus pro-poses the example of a child, stressing his humility: "Whoever humbles himself like this child, he is the greatest in the Kingdom of heaven" (v. 4). To have access to the kingdom, the disciple has to humble himself like a child. Indeed, one's rank in the kingdom is determined by his similarity with the child. The hierarchy of the kingdom is a reversed one for it is based on tapein6sis, on lowliness: "Whoever exalts himself will be humbled and whoever humbles himself will be exalted" (Mr 23:12). The humility of a child is the standard according to which real greatness in the kingdom is to be measured. The child is a typical citizen of the kingdom because he is a tapeinos, a lowly and mean thing, not respected and often maltreated and hustled about by the elders.7 The kingdom of heaven belongs to such as these because they represent perfectly the meek to whom the new world goes by right of inheritance (Mr 5:5), the oppressed, the downtrodden who already in the Old Testament made 1This point of view may not be verified in the West where romanticism has made of childhood and of youth positive values which are made much of. It may even go to the extreme of the child being idolized and made into a tyrant. This attitude towards childhood is the consequence of the rehabilitation of childhood done by Christ and the Church. But it is not the spontaneous reaction of man towards children. Outside the West, the child will be loved + + + Matthew 19 VOLUME 23, 1964 709 Luden Legrand, ¯ M.E.P. REVIEW FOR RELIGIOUS up the community of the anawim, the group of the poor whom God chose to be His faithful remnant,s In Matthew 20:26 and following and its parallels, the type of the "servant" is presented in the same terms. The "servant" also is the greatest of all: in the theology of the Gospels, child and servant are practically synony-mous. As the child, the servant embodies the attitude of the "poor in spirit," of the lowly and the humble. Whereas "the rulers of the Gentiles lord it over them" (v. 25), the disciples of Christ must not take such domi-neering airs. Their hierarchy is a hierachy of service. Those who serve best are the highest; and on the top of it stands He who rendered the greatest service to men by giving His life for them (v. 28): Jesus Himself was a servant (Lk 22:27) who did not come'to do His own will but the will of the Father (Mr 26:42 and par.). The dis-ciple must take the same attitude. Because the kingdoms of the world are based on pride and oppression, the kingdom of God must be based on obedience to God and service to men. This was already manifested during the temptation of Jesus in the desert when the new King, meeting the prince of this world, refused to begin His conquering career by an act of disobedience to God. In His baptism also, He appeared as the Servant of the Lord (Mt 3:17-Is 42:1). From that time onwards, obedience and humble subservience to God have become signs of ap-purtenance to the kingdom. It is because this sign appears almost naturally in the children that they can be con-sidered as the perfect image of the true citizen of the kingdom. Obedience turns man into a child and a servant oi~ God: it shows that.one is really a member of the king-dom which was once inaugurated by the act of perfect obedience of the Servant humbling Himself unto death and the death of the cross (see Phil 2:8). Celibacy and the Kingdom If the pericopes on poverty and childhood correspond to .well-known themes of the Gospel, the same cannot be said of the saying on the eunuchs (Mt 19:12) which concludes in Matthew the discussion on divorce at the beginning of chapter 19. We are dealing here with a hapax of thought; and it does 'not make things easier that this lonely saying, expressed in a puzzling manner, is recorded by Matthew only. Who are those voluntary "eunuchs"? The traditional answer is that Jesus means here consecrated celibacy. and petted but not considered as representing-a positive value. Concerning Jesus' outlook on childhood, see W. Grundmann, "Die Ndpioi in der urchristlichen ParanSse," New Testament Studies, v. 5,(1958-1959), pp. 201-5. 8 See A. Gelin, Les pauvres de Yahv~ (Paris: Cerf, 1953), pp. 30-52. Though this interpretation has been recently challenged with a backing of refined scholarship by exegetes of great authority? we think that it remains valid. For the audience of Jesus, the saying could not but refer to Jesus' celibate life; it might even have alluded to an insulting term used by His enemies. For the early Chris-tian readers of the Gospel, the application followed im-mediately to their problems concerning virgins and widows (see 1 Cot 7:8-9). This interpretation also corre-sponds better to the context of Matthew: the attitude of the Christian celibates who remain like eunuchs in view of the kingdom explains the hard requirements of Chris-tian matrimony (vv. 3-10). The best way to understand Jesus' exacting statements is to consider the conduct of some of the disciples who give up marriage altogether. This utmost renouncement shows what is expected from all the disciples. If all are not called to abstain from wedlock, all must have the same basic attitude towards the flesh: inner freedom and readiness to accept the sacrifice required by the Kingdom?° But another problem follows. Why should Jesus advise the disciple to live like a eunuch in view of the kingdom? What is exactly the meaning of this "in view of" (dia in Greek)? What has celibacy to do with the kingdom? Usually commentators find two possible explanations for the phrase "in view of the kingdom of heaven." it They paraphrase it either "in order the better to work for the kingdom of God" or "to enter the kingdom more ~ For J. Blinzler, "'Eisin eunouchoi: Zur Auslegung von Mt 19:12," ZeitschriIt ]fir die neutestamentliche Wissenschalt, v. 48 (1957), pp. 254-270, the logion had no real connection originally with the con-text it has in Mt: it did not belong to a discussion on marriage but to a controversy on Jesus' celibate life. Jesus was criticized £or being unmarried and called eunuch by His adversaries. Borrowing the in-suiting term used by His opponents, Jesus explains the reason o£ His state o~ life. Thus understood, the logion would be an apology rather than an invitation to celibacy. This interpretation loses much of its support i[, as we think, the logion on the eunuchs does origi-nally belong to the context o~ a discussion on marriage. Moreover, even i[ the original meaning o£ the saying would have been such as Blinzler suggests, it would remain that Mt put it in its present context and the problem remains of the meaning the logion took at the level o[ the redaction o[ the Gospel. According to J. Dupont, Mariage et divorce dans l'P.vangile (Bruges: Abbaye de St Andrfi, 1959), the saying reIers to the problem oI the husbands who had to live away from their wives. Their situa-tion can be compared to that o[ the eunuchs; yet they have to ac-cept it "in view o£ the Kingdom." This interpretation misses the reference to Jesus' own celibacy and does not explain the logion in its original form. :*J. Dupont, Mariage et divorce, p. 172, summarizing the inter-pretation o1: T. Zahn, Das Evangellum des Matthiius, pp. 592-5. n See M.-J. Lagrange, L'~vangile selon s. Matthieu (7th ed., Paris: Gabalda, 1948), p. 371. For a survey of the opinions, see J. Dupont, Mariage et divorce, p. 210. ÷ ÷ ÷ Matthew 19 VOLUME 23, 1964 711 4, 4, ÷ Lucien Legrand, M .E.P . REVIEW FOR RELIGIOUS easily." The first interpretation does not correspond to the context which says nothing about apostolic activities. The second explanation does correspond to a general line of thought of the Gospels which insist on the neces-sity of giving up everything for the sake of the king-dom (Mr 5:29 f.; 13:44-46). Yet it should be noticed that, at least in Matthew and Mark, "a wife" does not appear in the list of the family affections and possessions one must be ready to forgo to have access to eternal life (Mt 19:29; Mk 10:29).12 There is no trace of catharism in the Gospels: marriage is not an obstacle but a sacred institu-tion established by God Himself and sharing in the goodness of the creation (Mt 19:4-fi). The comparison with the two pericopes that follow suggests another explanation of the phrase "in view of the kingdom." Poverty and spiritual conditions are not extrinsic conditions laid on those who want to enter the kingdom. It is not even accurate to say that they facili-tate access to the kingdom. They are rather the attitudes of those who are already inside: "The kingdom belongs [in the present] to Such as these." They manifest the kingdom in its inner nature. They show it forth as a kingdom of humility and obedience to God, as an eschatological kingdom differing radically from the king-doms of the world based on wealth and might. They are the marks of the new life breaking into the world. The poor and those who are like children testify by their very life that the last times have come and that the eschatological transformation wrought by the Spirit is presently initiated. The voluntary "eunuchs" give the same testimony. Dedicated single life is not a condition to gain access to the kingdom; it is a mark of heavenly citizenship. Through it, those "to whom it has been given" share already in the life of resurrection when "they shall neither marry nor be married but will be like the angels in heaven" (Mt 22:30). The virgins are the full grown citizens of the kingdom. They constitute the retinue of the Lamb, following Him wherever He goes (Apoc 14:4). Such is the meaning of being a eunuch "in view of the kingdom." It means preserving virginity because virginity is a feature of the life in the kingdom. A proper paraphrase would be "in order to be in har-mony with the life of the kingdom." la The Christian celibate has embraced this state of life to anticipate the conditions that will prevail in the kingdom. ~ Lk has added the wife to the list to make up for his omission of the logion on the eunuchs. Following a law of harmonization of the synoptic.s, often verified in the textual criticism of the Gospels, a number of manuscripts have added also "the wife" to the text of Mt and Mk; the Vulgate has added it in Mt but not in Mk. ~8 See Legrand, The Biblical Doctrine o[ Virginity, p. 44. Synthesis: Matthew 19 and the Three Vows of Perfec-tion It would be anachronistic to contend that, when. writ-ing his chapter 19, the evangelist had in view the three vows of perfection and the present pattern of religious life. Yet it can be said that Matthew 19 is the charter of religious life based on the three vows, for it was the in-tention of the evangelist to describe the main aspects of perfect discipleship which the religious institution tries to realize concretely. Matthew 19 describes a state of life proper to those "who want to be perfect." This corresponds to the life of the early Church and already to the situation of the pre-paschal community which Jesus had gathered round Him since, among His followers, there was already an inner core of a few disciples who had a more intimate contact with the Master, a closer association with the main events of His career, and a deeper initiation into the mysteries which He revealed. This "state of perfection" is described in Matthew 19 in reference to the kingdom, that is to say to the eschato-logical renovation promised by the prophets and fulfilled in the coming of the Messiah. It may be remarked that, in Matthew, the nineteenth chapter with its three sec-tions constitutes the introduction ("the narrative sec-tion") to the fifth "livret" of the Gospel, devoted to a description of the imminent coming of the kingdom, a part that will culminate in the eschatological discourse.14 In view of this, the three sections of the chapter could be adequately characterized as the three eschatological attitudes that portend the advent of the kingdom, an-nounce its coming, and realize it proleptically to a large extent. The "perfect" are those in whom eschatology is realized. In the present age, they show forth the condi-tions that will prevail in the age to come. They bear witness to the new principle of life which animates the regenerated world. Virginity shows that the new kingdom does not expand any longer by the fecun-dity of the flesh but by faith and the power of the Spirit. Childhood signifies that the power which is at work in the new order of things is not man's but God's might and the only way to share in it and benefit by its effects consists in humble acceptance of God's will. The poor are those who have sold everything to purchase the precious pearl of the kingdom (see Mt 13:45 f.): they scorn the riches of the world because they have inherited all the wealth of heaven. UAccording to the plan adopted by P. Benoit in the Jerusalem Bible (L'l~vangile selon saint Matthieu [Paris: Cerf, 1953]). Benoit follows L. Vaganay, Le probl~rne synoptique, pp. 57-61. ÷ ÷ ÷ Matthew 19 VOLUME 23, 1964 ,: 713' Therefore virginity is not solitude but fullness of agapd and unconditional gift of self. Poverty is not want but possession of the supreme treasures. Obedience is not servitude but service. In it, man's free will is not obliterated; it reaches its plenitude by being given the dimensions of God's will. Thus are the threevows the paradoxical but perfect picture of real love, richness, and liberty. They set the pattern of the iife to come and attract the world towards it. They do not cut man from the human condition; on the contrary, they represent the pole towards which man's life and even the whole cosmos converge in the new order of things inaugurated by the Resurrection of the Lord. + ÷. + Lu¢ien Legrand, M .E.P . REVIEW FOR RELIGIOUS 714, RICHARD P. VAUGHAN, S.J. Chastity and Psychosexual Development Psychoanalysis, just as any other theoretical position, has its contributions and limitations. One of its contribu-tions is the theory of psychosexual development, which states that sexuality, like other human processes, follows a consistent pattern of growth. That part of the pattern which refers to mental aspects, such as feelings, emotions, desires, and attitudes, is called psychosexual. It is the contention of psychoanalytic theory that there are definite stages of development which each must experience if adult sexuality is to occur. Psychoanalysis offers a detailed description of each stage. Although authorities question some aspects of the sequence, most will concede that sex follows an evolving process.1 It is not something that suddenly becomes a part of one's experience, let us say at adolescence, as once was thought. It is rather a systematically developing thing, beginning from infancy. The ultimate sexuality of the adult is the outcome of many factors, both developmental and environmental. If these factors have been favorable, the result is a mature, well-balanced person; if unfavor-able, art immature, neurotic person. According to psycho-analytic thought, the ultimate goal of the developmental process is the ability to have satisfying heterosexual rela-tionships. For the religious the vow of chastity closes the door on any future heterosexual experiences. However, he still retains his sexuality. When applied to him, therefore, the analytic theory of psychosexual development poses some special questions. What is the ultimate goal of sexual growth for the religious? Does the vow block the attaining 1 Robert R. Sears, Survey oI Objective Studies oJ Psychoanalytic Concepts (New York: New Social Science Research Council, 1943), passim; and Roland Dalbiez, Psychoanalytical Method and the Doctrine o] Freud (New York: Longmans, Green, 1941), v. 2, pp. 163- 85. Father Richard P. Vaughan, s.J., is professor of psy-chology at the University of San Francisco; San Francisco, Califor-nia 94118. VOLUME 23, 1964 ÷ ÷ R. P. Vaughan, 8.I. REVIEW. FOR RELIGIOUS 716 of the final goal? Are there other possible ultimate goals? What effect does maladjustment at one or other develop-mental stage have upon the practice of chastity? Exaggerated Dualism Much of Christian spirituality has been based upon an exaggerated dualism which overstresses the spiritual to the detriment of the corporeal.2 Man is looked upon as a dichotomized being, composed of body and soul, the ani-mal and the human, the higher nature constantly at work subduing the lower nature. Sex, when viewed in this frame of reference, ceases to be an integral part of the total functioning man. It becomes an isolated process which is essentially animal. It becomes a semi-independent entity with its own energy system and mode of operation. As such, it is often at odds with the higher nature, whose chief function is to control unruly animal impulses. Such a view of sexuality is negative and likens the vow of chas-tity to an additional strong-armed guard who is ever on the alert for the slightest manifestation of sexual stirrings. When Sigmund Freud first introduced his psychoana-lytic theory to a predominantly Christian world, he met with immediate opposition. One of the reasons for this reaction may well have been the prevalent exaggerated dualism of his time. What Freud had done was invert the order of nature. In effect, he had allowed the so-called lower nfiture to take over and relegated the higher nature to an insignificant role. The sexual part of man became all important; the rational, unimportant.3 Actually, such an interpretation is far removed from the true mind of Freud inasmuch as his concept of man was not dualistic. Freud did not accept the Christian notion of body and soul, rational and animal. He saw man as a single, inte-grated, functioning biological unit. It may be true, as many think, that he overplayed the importance of the sex instinct; but he did not regard sex as an isolated process in any way independent of the total operating personality. Unfortunately, Freud used the dualistic terminology of his time, thus creating a wrong impression. However, if one examines his writings more deeply, he soon discovers that Freud went beyond the dualistic view and considered sexuality as an integral part of the total functioning per-son. 4 An exaggerated dualism which glorifies the spiritual to the detriment of the corporeal seriously hinders any -" Louis Bouyer, Introduction to Spirituality, trans. Mary Perkins Ryan (New York: Descl~e, 1961), pp. 143-62. nSigmund Freud, "Three Contributions to the Theory of Sex," Basic Writings oI Sigmund Freud (New York: Modern Library, 1938). ~ Adrian van Kaam, "Sex and Existence," Insight, v. 2, n. 3, p. 5. rapprochement between analytic theory and the Chris-tian concept of perpetual chastity. It is only when sex is considered as a manifestation of the whole person that some of the clinically proven findings of psychoanalysis can help us better understand the meaning of perpetual chastity and the difficulty that it presents to some religious. Sexuality, a Human Function Sexuality in man is not an animal function; it is a human function. It is a manifestation of the whole person. A man can express himself by reasoning to the existence of an infinite God, by creating an original painting, or by engaging in the sex act. All these acts are human. They flow from the same principle whereby that man exists and functions. It is the man who reasons, who paints, and who engages in the sex act. It is not his intellect, his artistic ability, or his sex instinct. Sexuality is intimately con-nected with every aspect of our being. It exerts an in-fluence on our other modes of functioning, such as our thinking or creating; these other functions, in turn, exert an influence on sexuality. A distorted sexuality will, therefore, exert a distorted influence and vice versa. It is precisely at this point that the analytic theory of psycho-sexual development has a contribution to make to the better understanding of Christian chastity. Psychosexual Stages Let us briefly consider the progressive stages of psycho-sexual development as proposed by the contemporary psychoanalytic school. Before beginning, there are two preliminary notions that should be mentioned. First of all, the term "sex" is used in a wide sense. It includes not only the reaction of the reproductive organs and related feelings and emotions but also what we might generally consider the purely sensuous. When viewed in this latter sense, a limited amount of sexual experience in early childhood seems more reasonable. Secondly, no stage is clearly distinct from the next; there is overlapping and merging. During the first year and half of life, the mouth, lips, and tongue are the chief organs of satisfaction. Inasmuch as almost all the other human functions are greatly limited, it should not be surprising that the infant finds such actions as sucking or biting gratifying. This is na-ture's way of guaranteeing the great strides in physio-logical and psychological growth that must be achieved during infancy. Growth depends upon the consumption of food. It should also be noted that this is a time of life when the totality of all one's concern centers on self. There is no such thing as "otherness" in an infant's love; he loves himself totally and completely. Everything out-÷ ÷ ÷ Chastity VOLUME 23, 1964 717 ÷ ÷ ÷ R. P. Vaughan, $.1. REVIEW FOR RELIGIOUS 718 side of himself exists to keep him well fed and comfort-able. Sex at this stage obviously refers to the sensuous experience that comes from sucking, feeling full, warm, and dry. These experiences, however, have some relation-ship to what is generally considered sexual in the more biological sense of the word inasmuch as they involve a certain sensuous pleasure that is preliminary to biological sexuality. Any distortion in growth during this period leaves the individual, in varying degrees, with an inability to realize "otherness" in his love and the confining of love to self. Successful transition through this first stage estab-lishes feelings of security and trust in others, the foun.da-tion for the close relationship of love that should typify the married state. The second stage (the most controversial) covers the next year and a half of life.5 During this period the child must learn to control the processes of bodily elimination. Up to this time he has experienced a certain pleasure in letting the process follow its natural course. Now he is forced to forego this pleasure at the wish of an all-impor-tant parent who buys conformity at the price of love and approval. The result is a struggle within the child who wants both parental love and unhampered elimination. For a time he wavers between conformity and non-con-formity; he often becomes negative, restraining the elimi-nation as long as possible. Toilet training involves the first great demand to control impulse. How this training is accomplished will influence future self-control. If it is handled in a harsh, threatening, punishing manner, a spirit of rebellion and obstinacy is apt to result and per-sist in later life. If the training is accomplished in a re-laxed, understanding, yet firm manner, the child will have a good foundation on which to build the needed control of his future sexual impulses. The important aspect of this stage is the interpersonal relationship be-tween mother and childmthe child's struggle with con-forming or nonconforming in response to the mother's giving or witholding love and approval. According to analytic theory, malformation at this stage can influence later interpersonal relationships--the giving or with-holding of love in dealing with. others. Toward'the close of the third year, the child becomes aware of sex in the physiological sense and directs his attention toward his sex organs. In the process of so doing, he derives a pleasure which analytic thinking looks upon as truly sexual. Here, as in the first stage, there is no "otherness" in his action. He is prompted by pure self-gratification. Sexuality is directed toward the self. According to psychdanalytic thought, it is also during this ~ Dalbiez, Psychoanalytical Method, p. 167. stage that the sexuality of the young child becomes tempo-rarily attached to the parent of the opposite sex. In the normal course of development, the attachment is aban-doned and the child identifies with the parent of his own sex. The boy begins to imitate his father and assume mas-culine patterns of behavior; the girl, to imitate her mother and assume feminine patterns of behavior. If the identifi-cation fails to take place and the boy remains too closely attached to the mother and her feminine interests, the seeds of homosexuality and a neurotic condition may be planted. This period is followed by a time when sexuality plays a relatively minor role. During this stage the child is concerned with the learning of academic and social skills peculiar to the elementary grades. With the advent of adolescence, sexuality becomes very much in evidence once again. Now, however, it begins to be directed toward others. The boy becomes aware of the girl as a girl; the girl, of the boy as a boy. The path during this stage is often rocky. In his frustration, the adolescent may revert to solitary gratification which gives him the illusion that his troubles are forgotten and his tensions released. Moreover, it sometimes happens that he becomes attached to one of his own sex before finally settling on the opposite sex. This latter inclination accounts for the so-called adolescent crush or even some overt homosexu-ality. Maladjustment during this stage can.result in later compulsive masturbation and homosexual tendencies. Heterosexual Orientation The ultimate aim of psychosexual growth is hetero-sexual orientation. In this final stage, the individual is drawn to the full satisfaction of sexual intercourse. His sexual inclinations become definitely attracted to those of the opposite sex. This does not mean, however, that the individual must actually experience the satisfaction of sexual intercourse but simply that his sexual inclina-tions are attracted to such a satisfaction. Since sexuality is an expression of the total self, he may choose to express himself in another way and still be a mature person. The individual who fails to attain this final stage experiences no desire for sexual intercourse. This state is sometimes mistaken for virtue; in reality, it is a form of immaturity. The religious is a person who has given himself entirely to God. His dedication excludesheterosexual experience. Yet if he is a mature person, he appreciates the value of his sex powers. He is fully aware of his attraction to the opposite sex but freely chooses not to give expression to this attraction so as to be able to express more fully his commitment to God. If he is psychologically healthy, he does not deny, distort, or repress his sexuality; he simply + + ÷ Chastity VOLUME 2~1 1964 4. 4. 4, R. P. Vaughan, REVIEW FOR RELIGIOUS 720 chooses another goal, which demands the sacrifice of the fulfillment of his sexual possibilities. Commitme'nt and Sacrifice Every commitment calls for the expression of certain aspects of one's being and the abdication of others,e The dedicated physician is sometimes called upon to sacrifice his attachment to family life; the statesman in foreign service, his attachment to his homeland. In the case of religious, the commitment calls for the sacrifice of sexual experience so as to give one's whole attention to divine things. The vow of chastity implies a positive expression of the self. It does not mean a mere blocking or repressing of the sex powers but rather a fuller reaching out to God through the medium of the higher powers under the guidance of grace. To achieve this goal, abdication of sexuality is the cost. The deeper the commitment to God and His world, the easier should be the practice of the vow--providing immaturity in psychosexual development does not hinder the practice. Sexual Disorders Sex problems are" frequently the result of maladjust-ment at one or other psychosexual stage and the conse-quent failure to develop an integrated personality where all one's powers work together harmoniously. The reli-gious with a sex .problem to some extent still carries the unhealthy feelings and attitudes of infancy, childhood, or adolescence. If his difficulty is serious, chances are that malformation existed at each stage, one compounding the other. Since sexuality influences every other mode of ac-tion, the whole personality is distorted. The religious manifests a lack of harmony in his general functioning. It is for this reason that most psychiatrists hold out little hope of success for the person who announces that he has a masturbation or homosexuality problem and wants the psychiatrist to help him get over it. Psychiatry is not gear~ed to controlling will acts such as masturbation or homosexuality; it is, however, geared to the reconstruc-tion and development of a healthy personality. Its purpose is to promote over-all psychological growth which will allow the individual to utilize his powers and capacities in an ordered, effective manner. The approach is directed toward the development of the whole person. If psychi-atric treatment is to be successful, the religious must be willing to cooperate with this approach and not limit his efforts solely to the various ramifications of the sex prob-lem. van Kaam, "Sex and Existence," p. 6. Compulsive Masturbation Compulsive masturbation is a typical psychological dis-order which stems from a failure to.achieve sexual matu-rity. Fenichel states that masturbation is pathological un-der two circumstances: (1) when it is preferred by an adult to sexual intercourse; (2) when it is done with great frequency.7 Masturbation in the adult signifies an arrest in the normal evolution of the sex powers.8 Instead of turning the attraction out toward others, the individual with this psychological problem turns it in on himself. He reverts to an earlier level of psychosexual development. He fails to realize "otherness" in directing his love. During the turbulent years of adolescence, the insecure youth in his halting struggle to reach sexual maturity often regresses to the earlier developmental stage of self-gratification. Sometimes unaware of the full moral impli-cations (this is especially true in the case of girls), he devel-ops the habit of relieving sexual tension through the practice of masturbation. Frequently it is only after the maturing of sexuality that he is able to overcome the habit fully. A failure to achieve maturity results in a per-sistence of the habit even after adulthood has been reached. Before entering the novitiate, some young men and women are able to overcome the habit by the sheer force of will power, only to have it suddenly return a few years after profession. In many instances, these are reli-gious who never achieved a mature heterosexual orienta-tion. As far as their sexuality is concerned, they are still adolescents. While teen-agers, they felt uncertain and frightened when faced with the normal heterosexual con-tacts of young people such as attending dances and dating. Admission to the religious life closed the door once and for all on the possibility of such relationships. The vow of chastity, then, became a psychological defense instead of a free giving of self and a sacrificing of sexuality to attain a nobler goal. As a consequence, no effort was made to understand the "why" of their sexual feelings and to reorient them toward maturity. After some months or perhaps years in the religious life, they were eventually overpowered by their confused, immature sexual impulses and found themselves unable to cope with these .impulses. Compulsive masturbation is more apt to occur when there is a lack of satisfaction in one's life.9 Thtig thi~ frustrated religious, Who i~ unable to give :himself full~ to his c~lling, is more likely tofall into this' disorder. He may manifest a certain hostility over his in~tbiiity to socceed as 7Otto Fenichel, The Psychoanalytic Theory oI Neurosis (New York: Norton, 1945), p. 76. s Marc Oraison, Man and Wile (London: Longmans, 1959), p. 86. ~ Fenichel, Psychoanalytic Theory, p. 76. + + + Chastity VOLUME 2,~, 1964 721 ÷ ÷ ÷ R. P. Vaughan, REVIEW FOR RELIGIOUS a religious and subsequently turn to masturbation as a means of gratification. Sometimes the act ceases to be a pleasurable thing and becomes an act of aggression turned in on the self out of hatred for the self. Since compulsive masturbation is a pathological symp-tom, the cure should be directed not toward the symptom but toward the reconstruction of the disordered person-ality. What is needed is the reordering of the total person. Rarely does it happen that compulsive masturbation is the only neurotic symptom. Homosexuality Homosexuality. is another pathological condition that in some instances appears to spring from distorted psycho-sexual development. During early adolescence, sexuality is somewhat adrift. It is only with full maturity that the individual becomes definitely heterosexually oriented. In the process of achieving this final goal, it is not unusual for the youth to become sexually attached to one of his own sex. Even in mature adulthood, a modicum of the attraction remains.10 In some, however, the homosexual attraction prevails, with the individual either having no attraction for the opposite sex or a nearly equal attraction for both sexes,n For centuries spiritual writers have been aware of the dangers of homosexual tendencies in the religious life. Much of the writing on the "particular friendship" gives every indication that such a relationship is a preliminary step to homosexuality. Since most retain, in varying degrees, some homosexual tendencies, it should not be surprising that spiritual authorities express con-cern. When sexual powers are deprived of their normal object, they tend to seek a second best. Lest too much emphasis be placed on this danger, there is a need to un-derstand clearly the difference between true friendship in the religious life and a "particular friendship"; other-wise charity, the essence of the Christian message, is apt to suffer. The homosexual is basically an immature person. His sexuality remains at the level of the adolescent. It can safely be said that in most instances he manifests a general immaturity, frequently accompanied by a degree of neu-roticism. His turning to his own sex and rejecting the opposite sex may result from a number of different fac-tors: (1) fear of the opposite sex; (2) early sexual experi-ences with a person of one's own sex, particularly an older person; (3) an overidentification with the parent of the opposite sex, "coupled with an unconscious hostility toward this same parent. While the causes of homosexual-lo Fenichel, Psychoanalytic Theory, p. 329. n Fenichel, Psychoanalytic Theory, pp. 328-3 I. ¯ ity are not clearly spelled out, there is sound evidence for some form of maladjustment in psychosexual, develop-merit, le Needless to say, the community aspect of religious life militates against the homosexual who enters this life. Unless he can achieve sexual maturity, which implies total psychological maturity, his chances of successfully leading the life are slight. The close contact with attrac-tive members of his own community presents a constant attack on the vow of chastity. It might also be added that under the usual conditions of religious life psychiatric treatment has limited value. In conclusion, it can be said that the well-balanced religious does attain psychosexual maturity. He freely chooses to express himself through a total cotnminnent to God and His world, which calls for a sacrificing of sexual expression. His love for God is no less an expression of the total self than the heterosexual experiences of the married. Immaturity in psychosexual development, how-ever, may seriously hinder the realization of the commit-ment inasmuch as any distortion of personality develop-ment detours one's energies in the direction of abnormal behavior and away from the object of commitment. n Dalbiez, Psychoanalytical Method, pp. 192-214; see also James Vander Veldt and Robert Odenvald, Psychiatry and Catholicism (2nd ed.; New York: McGraw-Hill, 1957), pp. 424-9. ÷ ÷ Chastity VOLUME 23~. 1964 723 RICHARD A. McCORMICK, S.]. Psychosexual Development in Religious Life Richard A. Mc- Cormick, S.J., is professor of moral theology at Bellar-mine School of The-ology; 230 S. Lin-coln Way; North Aurora, Illinois 60542. REVIEW FOR RELIGIOUS Our purpose this morning* is to explore psychosexual development in religious life: its meaning, importance, its manifestations, itg growth, its obstacles. To do this I suggest that we make a twofold division of material in our considerations: (1) psychosexual development in general; (2) psychosexual development in religious life. Psychosexual Development in General The term "psychosexual development" is drawn from modern clinical psychology. It is not a term, therefore, which stems from Christian ascetical literature or from scholastic psychology. In attempting to describe its mean-ing I shall describe its ideal term (psychosexual maturity). Those competent in the area of psychology would be glad, I am sure, to fill in the gaps and deficiencies of my impoverishing description. "Psychosexual maturity" is a certain degree of affective relational possibility.1 It refers to the ability of the in-dividual to enter into "harmonious dialogue with any-thing and anybody, without obscure anxieties, without incoherent aggressiveness, without exclusive posses-siveness, in an increasingly fruitful rhythm of ex-changes . ,, 2 Insofar as it affects social relationships, the first note of this maturity is the ability to deal with others in general as persons rather than as objects. But psychosexual maturity says more than the capabil- * This paper was delivered as part of a seminar on psychological development and the religious life held at Catholic University of America, June 11-22, 1964. a Marc Oraison, Illusion and Anxiety (New York: Macmillan, 1963), p. 24. ~ Oraison, Illusion and Anxiety, p. 24. ity of relating to others as persons. It deals specifically with a relational possibility to the opposite sex, and as such it describes a quality of one's growth as a male or female. This maturity has been further described as an instinctive-emotional growth which "tends to a polariza-tion of the sexual drive in an intersubjective relation where the synthesis of each partner is achieved--even on the genital level--in the actual relation with 'the other regarded as a person." 3 In simpler terms I take this to mean relating sexually to another of the opposite sex as a person rather than as an object. Relating sexually should not be understood narrowly, in a merely genital sense, but in the wider sense of an overall instinctive-emotional attitude. Whatever the final commitment of the person involved, "what is important is that he achieve an interior psychological experience of his situation in relation to woman as a person. The same is true, of course, for woman in relation to man."~ "Relation to woman (or man) as a person." What does this mean? And what is the distinct character of this instinctive-emotional relationship? Relating to someone as a person means that my entire attitude and conduct reflects his total reality and dignity--a reality and dignity founded in the fact that he is a unique individual meant to be a blueprint of no one save God in whose image and likeness he was created; possessed of an immortal soul; an intellect capable of his own original thoughts; a will capable of and responsible for his own decisions, desires, purposes; emotions capable of enthusiasms, of joy and sorrow of a unique kind; of a destiny which is so magnifi-cent that it is describable only in terms of God Himself. Relating to another as a person is perhaps best under-stood by its opposite, relating to him as an obfect or means--as a thing, somthing from 'which I want to get something, to be used, manipulated, fit into a scheme, adjusted, subordinated, and twisted to a purpose. Human sexuality itself provides us with the distinctive character of this relationship to another person. Analysis of human sexuality, both in its wide and genital sense, reveals that it has two inner senses or meanings. It is, of course, fundamentally procreative. It is also essentially expressive of the deep love which brings a man and woman together to share their lives and work out their destiny by mutual complementarity. One thing is clear, then, when human sexuality is studied carefully, as Planque notes: "That the sexual function has no meaning except as related to others, and related to others in the 4- 4- P xychosexua! Developmeng s Oraison, Illusion and Anxiety, p. 109. 40raison, Illusion and Anxiety, p. 109. VOLUME 23, 1964 R. A. McCormick, sd. REVIEW FOR RELIGIOUS form of an offering." ~ There are two propositions here: first, the essential relativity or other-centeredness of sexuality; secondly, the character of an offering. Because of this basic other-centeredness of human sexuality, the-ology and psychology are at one in asserting that these goals will be achieved only through altruism of personal-ity. The distinctive character of this relation to another as person is, then, that of emotional altruism, of an offering, a self-donation, an oblation. It is to be noted again that the maturity in question does not refer to an actual mode of relational life. It says ability, possibility, capability., of an oblative rela-tionship, of a relationship of self-donation. In describing this capability of self-donation, modem psychology refers to a "healthy relationship to the opposite sex." This opposite sex aspect should not be misleading. It does not imply sexual expression or the married state. It states a condition or status of personality development. It says that the person is of such an overall maturity that a healthy sexual relationship is possible and that it can (even genitally) begin to serve the purposes of love. By contrast it says that if a person does not achieve the personality growth where a relationship with the opposite sex can be a sharing "and its typical expression a self-giving, the whole personality has failed to mature and this will affect the ability to love anyone in anyway. The emphasis falls on the ability to love. Thus Maturity consists.in the possibility of chastity or con-tinence-- provided the subject wills it--for love's sake. It is moreover quite conceivable that this maturity will permit., a celibacy oriented toward a different mode of relationM life and love of persons--social service or religious consecration in a positive possibility of chastity.° Such a maturity is said to be psychosexual. What does this mean? Generally it means that the achievement is the result of total personality development--not just, for example, of physical growth or intellec'tual endow-ment. It says both that it is the result of the harmonious growth of all personality factors (emotional, instinctive, physical, spiritual, and so forth) and that its manifesta-tions occur at all levels of the personality. More specifi-cally it is called "sexual" for at least several reasons. First of all, there is the importance attributed to the sexual instinct in this development by modern clinical psychology. Secondly, the relational possibility referred to earlier will always be stamped by the sex of the per-sons involved. Thirdly, the term is, quite naturally, generally described in terms of the man-woman relation- Daniel Planque, The Theology o[ Sex in Marriage (Notre Dame: Fides, 1962), p. 90. Oraison, Illusion and Anxiety, p. 112. ship leading to and found in marriage. Finally one of the characteristic expressions of emotional infantilism is sexual irresponsibility; hence psychosexual immaturity both gives rise to this type of thing and is in some sense the result of it. We have described in general the term or fulfillment which is called psychosexual maturity. Our concern is more immediately with psychosexual "development." This implies that this term or achievement is the result of a process of growth. Here we note two things. First of all, by describing the term we do not imply that it is a static state or that it is ever fully achieved. We should rather understand that this term is an ideal and that growth toward it continues through life. Secondly, in general this growth process is conceived by modern psychology as one beginning in the tenderest years and extending into adulthood to be continued by the very self-donation which it increasingly makes possible. More concretely, it can be said that "the child begins from a normally narcissistic position, evolves toward an object relation and should achieve a subject relation in which the other is experienced as another subject."7 In other words, the process is the gradual socialization of the sex instinct, its gradual evolution to the point where it serves the altruistic purposes of human love. This growth process is defined in terms of challenges to be met, obstacles to be overcome. The phenomenon is very complex and at some points disputed and unclear. The following summary foreshortens this complexity but it will have to do. In phase with the different stages of maturation there occur certain rhythmic oscillations of social interest. Thus, at first, the infant naturally makes no distinction between boys and girls. It is socially asexual or simply non-sexual. The child of two or three is bi-sexual, recognizing gradually that there is a difference between boys and girls, but taking no account of this in its social relations with other children. With the approach of the latency period the child withdraws to the shelter of its own sex; not exclusively, not pathologically, but simply as a natural process to allow the next phase of development to occur with the least possible turmoil. This is the stage at which the young boy of six will look on another young boy of six who plays with girls as a "sissy," and the girl of six on her companion who plays with boys as a "tomboy"--or whatever happens to be the familiar term of the peer-group. Soon, having made some progress through the latency pe-riod, the child feels emotionally strong enough to emerge from his own sex-group once more. Thus boys and girls of seven or eight or nine play happily together, recognizing that they are different but without segregation on this basis (other bases, yes: incompetence at the game, tell-taleism, breach of rule etc.). This is a hi-sexual or heterosexual phase. (The phase of de-fensive withdrawal into the shelter of one's own sex is called ~ Oraison, Illusion and Anxiety, p. 106. ÷ ÷ 4. Psychosexual Development VOLUME 2.~, 1964 ÷ ÷ ÷ R. A. McCormick, $.1. REVIEW' FOR RELIGIOUS a homosexual phase, but the term must be carefully used in this psychological sense so as to differentiate it sharply from its more usual connotation of sexual perversion. The defensive with- :trawal in question here is certainly not a perversion.) From this heterosexual phase, the child passes, with the onset of psy-chological puberty (a year or two earlier than physiological puberty) or the pre-pubertal phase referred to in our second paragraph, into a new homosexual phase (again, let us repeat that this means a withdrawal into the shelter of one's own sexual peers). It is easy to see that this withdrawal has an im-portant biological and psychological function: it enables the growing organism to take the great leap into sexual matur-ity without the disturbing stimuli of the other sex, or at any rate with these minimized. When the conscious mind of the growing child has learned, however inadequately, to come to grips with its new'found sexuality, the adolescent is then ready to enter the bi-sexual society once again. ~Thus, towards the middle of adolescence, one finds once again the child emerging from the defensive positions of its own sex, and heterosexual interests and play activities are sought once again,s In explaining this process some experts put more em-phasis on the psychological interiorization of sense and emotional experiences going on within the child from the moment of birth; others put less on such a structuralizing of early experience. At any rate, it is true to say that practically all specialists accept a growth process through several crises and e_xplain this process as leading ideally to the possibility of interpersonal relationships. It is this total development which I shall understand as "psycho-sexual development." To highlight the general importance of this develop-ment, let me try to locate it in a somewhat larger (than clinical psychology) context, the context of Christian living. The great commandment, in a sense the only commandment, is the love of God and of neighbor for God's sake. All other Christian duties are simply specifi-cations of this command. But not only is this a command; God's commands are affirmations about ourselves. In telling us that the great commandment is love of God and neighbor, Christ was actually telling us what is good for us and what we are. He was saying that our own comple-tion and fulfillment is to be found here, hence that ulti-mately our eternal h~ppiness depends on love and is love. If one is to find his life, he must lose it--in the divest-ment of self which is love. This love we call charity to highlight its supernatural origin, efficiency, object, and purpose. It is easy to conclude that just as love is the essential ideal of any state of life, so ability to love is the essential disposition, that which one should bring to it and that in which one grows through it. Every state of life is an apprenticeship in love. ¯ SE. F. O'Doherty, Religion and Personality Problems (New York: Alba, 1964), pp. 224-6. - " - " ¯ - The terms, so to speak, of our love are God and our neighbor. This is clear. But the relationship between the two is not always that clear. When we are commanded to love God and our neighbor, it is easy to imagine the two as distinct. In an obvious sense they are distinct. Yet in a very real sense they are not. St. John wrote: "If any man says I love God and hates his brother, he is a liar. For he who loves not his brother, whom he sees, how can he love God whom he does not see?" (1 Jn 4:20-1). The obvious identity here suggests the Mystical Body. Our love of neighbor is our love of God because, in a real if mysterious sense, our neighbor is God, is of His Body. Also "the good our love wants to do Him can be done only for our neighbor and it is in others that God de-mands to be recognized and loved."a What is astounding here is the correspondence between this theological reality and what I might call a psycho-logical reality. The theological reality refers to the union of God and man wherein love of man is transformed into and becomes love of God. The psychological reality refers to what we might call the dependence of our love of God on rove of men--in terms of dispositions. Oraison wrote: "In order that dialogue with God be possible, there must be an existential dialogue among men. Created love opens up the heart, primes it for divine love." ~0 What I think he is saying is that we learn to love God by learning to love men and that only by loving men can we grow in those dispositions which are basic to love of God. Con-versely, the failure to love another and others, which is ordinarily traceable to an arrested development, to an infantilism of self-enclosure, will also prohibit growth in love of God. The two loves just cannot be separated, neither onto-logically nor psychologically. If one does not love man he is de facto not loving God, St. John tells us. If one cannot love men, he will very likely be unable to love God, psychology suggests. And this is the enormous im-portance of psychosexual maturity. But if these two loves cannot be separated, they must be clearly distinguished. I mean that one may never assert that Christ's message can be reduced to the realities of clinical psychology, that grace and emotional maturity are synonymous, that the supernatural love of God is psychological maturity. Far from it. Loving God is not chiefly our doing. "The love of God has been poured into bur hearts by the Holy Spirit whom we have received" (Rum 5:5). It is simply to' assert the profound oneness and continuity of the *Vincent Rochford, "Who Is My Neighbor?" The Way, v. 4 (1964), p. 116. lo Oraison, Illusion and Anxiety, p. 43. + + + Psychosemml Development VOLUME 23, 1964 ÷ ÷ ÷ R. A. McCormick, REVIEW FOR RELIGIOUS human personality, a thing we should expect if we grasp even partially the fact that man was created (and not only elevated) in the image and likeness of God. It is to assert that, while the two are not the same, the subject (man) is one and hence psychosexual immaturity can be a terrible obstacle to love of God.11 For the more we know of God, the more we know that He is relation, that His very being is "being-in-and-for-another." As man comes to know more about himself through clinical psychology, it should not be surprising that his Godlikeness becomes more obvious, that he sees he is made for relational life, and that everything in his makeup (including instincts and emotions) conspires to relational possibility or, as undeveloped, hinders it. And once we know that our eternal existence will be love of God, it should not be surprising that preparation for this life should be growth in the dispositions which are so important relationally and that these dispositions reach to the depths of our being. What I am trying to say most inadequately is that we will only learn to love, hence to love God, by loving our neighbor. Now we love as human beings, divinized through grace it is true, but still as human beings--not as disincarnate spirits. That means that our love is a matter of the spiritual, the intellectual, the emotional, the physical. Thus the other-centeredness which defines all (but or-dered self) love is a matter of total personality orienta-tion and development. In other words, the personal re-lational possibility of love is founded and depends on my maturity as a male or a female. Whenever we love, we love as man or as woman. Now being a complete male or female is precisely de-pendent upon a successful negotiation of the growth process which we have mentioned. It is that which condi-tions to some extent my ability to seek and respond to any other as a person. If I am emotionally immature, I will be affectively turned in on self, closed off to others, never able to transcend my own self-interest. Summarily, then, since this growth process has a great deal to do with my being a healthy male or female, and since being a healthy male or female conditions my capacity to relate personally (hence lovingly) to others, and since charity ~s to some extent this relation supernaturalized, it is clear that fulfillment of the great commandment involves some very human underpinnings, that it is tied closely to the dynamic drama of growth upon which clinical psychology has raised the curtain. We should expect this, for we are one. Assuredly grace can accomplish miracles See Robert G. Gassert, S.J., and Bernard H. Hall, M.D., Psy-chiatry and Religious Faith (New York: Viking, 1964), pp. 49-50. (thank God) and is probably forced to work overtime with most of us. But as a general rule, arrested psychosexual growth is a very poor foundation upon which to attempt to structure a supernatural life at whose heart is a rela-tional thing: charity. Psychosexual Development in Religious. Li[e Let us recall again that psychosexual maturity is affec-tive maturity, affective relational possibility. It is obvious that growth in supernatural virtue is a result of many factors: grace, prayer, sacraments, sound ideas, direction, self-abnegation, emotional maturity, and so on. When we speak of psychosexual maturity, we are not talking about this overall maturity or growth, that is, iri super-natural virtue. We are talking about one element or aspect in it and that a very natural, even clinical one: affective relational possibility. This is an instinctive-emotional cast or posture. It should be clear that it is, therefore, not something I can will into existence, grind into existence through repetition of unselfish acts, play into existence, flog into existence through penance, propa-gandize into existence through conferences. We are simply not talking about this type of thing, the type of thing which can be produced by a simple flexing of ascetical muscles. It is, then, very important to distinguish psychosexual maturity (and its development) from supernatural virtue (and its development). If I miss the difference I will either simply naturalize virtue or go to the other extreme and try to build a supernatural life without a sound sub-structure. This would be to dehumanize supernatural living, hence eventually to destroy it.12 The importance of psychosexual development in re-ligious life could scarcely be overemphasized. It has been said that if the married Iayman remains in the world to serve and save it, the religious stands apart from it to do the same thing. Religious life is, then, an attempt to respond to the call of love of God and neighbor in a very direct way. It is the direct love of service to others. And just as the Word redeemed the whole man, so the religious extends this redemptive action through time to the whole man. Anything else would be inhuman. "Our own sal-vation depends on loving as Christ loves. He cares for the whole man; and so must we if we are to love as He loves." a3 Religious life is, briefly, growing in love of Christ by donating oneself to the total needs of Christ's own. Loving the whole man means loving men as human beings, and therefore even affectively. The greatest hu- See O'Doherty, Religion and Personality Problems, p. 56. Rochford, "Who Is My Neighbor?" p. 117. + Psychosexual Dcoelopment VOLUME 23, 1964 ,4. 4. 4. IL A. McCormick, Sd. REVIEW FOR RELIGIOUS man need is to be loved. For unloved, I remain unloving, withdrawn, self-encased. But when 1 am loved in a full human way, selfhood, personal identity, a feeling of security, a sense of worth and dignity is conferred upon me--the very things which enable me to respond to others as persons, to love them. Thus it is clear that be-cause my greatest fulfillment is the other-centeredness of love (and charity), my greatest human need is for that which creates this possibility; that is, love from others, their acceptance of me as a person. Similarly my greatest gift to them is my self-donation to them because this is also their greatest need. Modern psychology, in uncover-ing the growth process which leads to the ability of self-donation in interpersonal relationships, has not only described a capacity; it has at once described a need. And in doing this it has painted in bold colors the practical content of any act of charity toward men. (As you can see, my perspective is a bit larger than that of mere psychology. It is that of Christian fulfillment.) Clearly, then, religious life which is love of Christ in His children, demands psychosexual maturity, oblative ability, affective self-donation. Without this maturity I risk just doing things for others without really loving them totally in the process. If this is religious life, it will produce dried-up hearts, sometimes hard hearts incapable of loving even God. For we must love as human under pain of not loving at all. The problem, then, which confronts us is: how is one to grow in this affective relational possibility? How can religious life promote such growth? Let me put it more concretely. Imagine, for example, an old religious of instinctively fine virtue, mellowness, and charm. We all know such wonderful people. In spite of lovable ec-centricities (they remain individuals, after all), what stands out so often is their sensitivity of feeling for others, their delicacy and eagerness in responding to the needs of others. They are genuinely spontaneous and happy in serving others; it is apparently easy for them and a source of genuine delight. Briefly, they are at home and adjusted in their deep other-orientation, even emotionally so. Our problem: how did they get this way? Barry McLaughlin, S.J.,14 has suggested that to promote such growth certain fundamental attitudes must be culti-vated: the attitudes of presence, availability, empathy, generosity, and fidelity. By cultivating these the religious presents himself to others; he decentralizes his person-ality from self and goes out to others, is free for them; he identifies with others' sorrows, ambitions, joys and be- ~' Barry McLaughlin, S.J., Nature, Grace and Religious Develop-ment (Westminster: Newman, 1964), p. 80 ft. stows himself by forgiveness and kindness. True enough. But practically how can we cultivate these attitudes? Do we not cultivate things which issue in attitudes? What i now propose is merely tentative. Regard it as a basis for discussion and enlightened disagreement. I suggest we approach the matter analogously through marriage. By seeing growth in marriage, perhaps we can isolate those elements which contribute to psychosexual development and then locate them in religious life. Love of God and neighbor is as much a commandment for and affirmation about the married as about anyone else. The ultimate vocational purpose of marriage in the Christian scheme coincides, in this sense, with the vocational purpose of any other state of life. When two people commit their lives and personalities to each other to forge a corporate "we," they undertake a sharing enterprise whose success and happiness is assured only to the extent that one's life is aimed at giving happiness to the other. One achieves fulfillment by undertaking the fulfillment of the other. "Marriage will be for a man a means of development precisely to the extent that, in full possession of their own personalities, the spouses will make a gift of self to each other and to their chil-dren." 15 But even this sharing and fulfillment must be seen in the Christian scheme as a schooling for something greater, an apprenticeship for fulfillment of the great commandment. As Frank Wessling writes: All of us, married or not, will save our lives by learning to love as fully as possible. If I am ever going to learn to love, I shall have to learn it in my marriage by loving my wife first of all. In that love I have got to see and appreciate variety and degrees, so that when I turn outward to the world and other persons, I am able to love variety and the degrees of goodt,ess I see there,ae By learning to love their own, they learn to slough of[ self-interest and open themselves to love of God and neighbor. Most people do not bring full maturity to marriage. As a Catholic husband wrote me recently: "Few people probably enter marriage adequately prepared for such totality of commitment--but it is a goal to be worked for." Most people have to learn to love, to appreciate the sacrifices essential to it. It is extremely difficult to hdmit practically that love really demands a sacrifice of self for the other. Generally, in fact, if a man and woman are not forced by some external pressure in the beginning to sacrifice themselves, they probably will do a less than a" Planque, Theology of Sex in Marriage, p. 94. lOFrank Wessling, "Is It Immature Loving?" America, v. 110 (January-June, 1964), p. 595. + + ÷ Psychosexual Development VOLUME 23, 1964 R. A. McCormick, Sd. REVIEW FOR RELIGIOUS 734 adequate job of sacrificing, hence loving, on their own. Often enough the "pressure" which shatters the romantic illusions and demands very personal payments, personal preferences of others to self, is the child. It is almost providential that just as the couple is beginning to get used to, perhaps even a bit tired of, each other, attention is drawn away from themselves in a way which ultimately forges even a closer two-in-oneness. There is need to prefer others to self. They begin, slowly at first, to ap-preciate sacrifices and to perceive their meaning. As time goes along, they begin to choose them more frequently, even get accustomed to them. 0ther-concern becomes increasingly if unnoticeably (to them) a part of their life and outlook. Their thinking changes subtly over the years. The "we" dominates their planning and thinking. All the while ~their affective liIe has taken on .increasingly the color and tone of other-centeredness. Even their intimate sexual life becomes more more tender, consider-ate, partner-oriented---hence more mature. This process is a lifetime work, but what has been going on here? Clearly there has been growth. The affec-tions have been gradually drained of selfishness. The two have grown closer to each other as persons. The rhythm of their life has taken on a mutuality and reciprocity at all levels. They are identifying themselves as married, as one. But how? What is responsible for this growth? Many things, of course: prayer, graces of the sacrament of matrimony, reception of the sacraments, intimacy, flare-ups, forgiveness, little kindnesses, and so on. For the growth is total. But in so far as this growth is psycho-sexual or instinctive-emotional, I believe I see three elements which stand out at this stage: (1) the existence of an affective relationship toward each other, very im-perfect at the beginning, deeply colored by self-interest; (2) sacrificial acts which gradually purify the affective relationship, center it more pronouncedly on others; (3) at first under pressure, but then more freely chosen. Hence greater auto-determination and responsibility. Therefore this growth is attributable not just to an affective relationship and notosimply to sacrificial acts, but to such acts, resulting increasingly from free choice, within the context of such a relationship. This combina-tion has led imperceptibly to growth in relational possi-bility. Now try to apply this conclusion to religious life. What I wish to suggest is that we must find and promote these three elements in religious life if we are to foster continu-ing psychosexual growth in it. As for sacrificial acts, I think we need say very little. They are built into religious and community living. The second element, increased auto-determination, needs much attention. For religious life, especially early religious life, by training groupwise to a "foreign ascetical ideal" risks produ~:ing conforming automata--especially if we reflect on the early and immature age of entrance into religious life. The sooner the acts and practices of religious life can convert from "pressures" into freely chosen acts, the better. This means one thing to me: early communication of responsibility. I propose that we religious have been seriously defec-tive in this regard. Perhaps we have thought of "educat-ing to religious or community life" in rather external, even military terms. This can lead to identification of responsibility with mere external performance. Certainly the virtues essential to religious life make definite mini-mal external demands. In this sense there mnst be some external uniformity if religious life is to escape the chaotic and it obedience, to cite but one example, is to be identifiable as a distinct virtue. However, the matter of emphasis is important here. An approach to religious living, expecially in what we might call its "external" aspects, demands responsibility; ~or the various external tasks of religious life are simply practical demands, options, suggestions, or extensions of this or that virtue. Virtue implies choice, voluntariety. We should expect, therefore, that the more voluntariety there is, the greater will be the perfection of, for example, the virtue of obedience, the virtue of poverty, and so on. Hence if we are intent on training to virtue (and not simply to external performance) we will be concerned above all with practices which stimulate a more responsi-ble response. More specifically, poverty can be practiced just as well and as exactly by allowing the young religious to retain a certain amount of travel money as by making him ask for it on each occasion. Indeed, one would think that responsible poverty would be more likely produced precisely by such a practice. For it tends more to make dependent use of money a matter of choice, hence more responsible. Poverty is not simply "not having material things available." It is above all dependent use of mate-rial things. Its virtuous practice means that this depend-ence is voluntarily embraced for love of Christ. Of course there will be violations and abuses. But this is the price one must pay if there is to be growth in virtue. There are many areas in which we might profitably rethink our communication of responsibility in religious life: the daily order (for example, time of retiring, time o~ meditation), travel (for example, use of cars), studies, use of money, dealing with externs, adjustments to service of others, and so on. When we over-concentrate on the materiality involved 4- 4- 4- Psychosexual Development VOLUME 23~ 1964 " + ÷ ÷ R. A. McCormick, $.I. REVIEW FOR RELIGIOUS ?36 (for example, performance of an assigned task), we tend to equate this with virtue, hence with responsibility. This emptieg the notion of responsibility as well as that of virtue with terribly unfortunate effects. Thus it is not uncommon in religious life to find responsibility identi-fied with control of the mop room. Clearly responsibility means more than this. It means just what it says: re-sponsibility in the planning process and in the process of execution. Furthermore, a unilateral approach (over-emphasis on the external) to virtue means that other aspects of the virtue are overlooked. For example, if one's entire emphasis where obedience is concerned falls on "doing what you are told," the virtue is robbed of its true richness. We miss the superior's duty to govern prudently, hence to make the fullest possible consulta-tive use of the subject's prudence. We miss the correlative and sometimes onerous task of subjects of making their reflections available to their superiors--always of course with the interior preparedness to submit wholeheartedly, even eagerly, when the superior's will is final and defini-tive. Finally, if unilateral overemphasis on a single as-pect of a virtue narrows the horizons of this virtue, it necessarily unprepares the subject for later and more difficult tests in this virtue. How many adult failures in religious obedience, poverty, charity can be traced to early failures in the communication of responsibility in the educative process? The analogue to the affective relationship in married life is friendship in religious life. I propose, therefore, that psychosexual development in religious life will be pro-moted by stimulating (1) the sacrificial acts so numerously present and available in religious life; (2) undertaken with increasing responsibility in early religious life; (3) within a context of human friendships. All are essential. For if there is no growth without freely elected sacrifice, there is no affective growth without an affective relation-ship. If I am right in this analysis, one sees immediately the enormous importance of friendship in religious life. For the attitudes which issue from it are "the marks of the charity of the religious man whose task it is to bear witness to the modern world of the possibility of love." 1~ Ifa religious grows in these attitudes, "he will learn the attitudes basic to Christian love. Subsequently he must seek to give his love for every man he meets the character and depth, of his love of a friend.'us I see the problem, then, of psychosexual development in religious life as depending heavily on the existence of friendship. My final remarks will concentrate on this 17 McLaughlin, Nature, Grace and Religious Developlnent, p. 83. is McLaughlin, Nature, Grace and Religious Development, p. 83. point. Affective relationships are going to exist in re-ligious life. We are made that way. It is important that they be sound; that is, that they be true human love. Hence, from this point of view, perhaps our best.practical contribution to psychosexual development is straight thinking about friendships in religious life and incorpo-ration of this thinking into our ascetical ideals. I strongly recommend a recent article by Felix Cardegna, S.J., from which I draw heavily and verbatim in the following paragraphs.19 Marriage is self-giving, self-surrender of the whole per-son symbolized by and attested to by physical surrender. Like marriage consecrated virginity is first and foremost a surrender, a surrender of my whole person, concretely represented and signed by my body. Out of love I lay my sexual secret, so to speak, my capacity for creative sexual love in all its richness in the hands of Christ. Just as corporal possession indicates the totality and exclusivity of marriage, so virginal renunciation spells the exclusivity and totality of one's self-donation to Christ. Consecrated virginity does involve, then, renunciation. But it is important to define exactly what the virgin renounces. There are, as Father Cardegna notes, four components: (1) the pleasure which accompanies the deliberate exercise of the sexual faculties; (2) the affec-rive development brought about by conjugal love; (3) children, the fruit of married love; (4) the affective de-velopment brought about by parental love. These are profound human values and run deep in the human personality. Only when I realize how deeply personal and mysterious and good is the surrender (and self-recovery) of marriage can I begin to see how deeply mysterious, beautiful, and positive is the virginal surrender and conse-quent renunciation. The sublimity of the religious' of-fering is spelled out precisely in the value of the thing offered. But does consecrated virginity renounce human love? By no means. Human love is more extensive than sexual love. Human love is in its essence not sexual but personal, a love between persons. Love's transcendence of self through self-donation does not necessarily involve physi-cal donation of self in sexual union, as we have seen. Indeed it is only when conjugal love can learn to forego intercourse at times that it reveals its truly mature char-acter-- a fact too often overlooked by the recent (and I would add "youthful") and almost hypnotic obsession with sexual intercourse. Because virginity does not re-nounce human love, it should not be presented as so ~o Felix Cardegna, S.J., "Chastity and Human Affectivity," REVIEW FOR RELmlOUS, V. 23 (1964), pp. 309-15. + + 4- Psychosexual D~oelo~m~ent VOLUME 23, 1964 737 R, A. McCormick, S.I. REVIEW FOR RELIGIOUS "total" that there is nothing left for anyone else. This would lead to a glowering withdrawal from the human scene. Rather because the surrender is virginal, there is much left for everyone else--and that much is human love. While the virgin renounces married love and its nuances, he does not renounce the love that is human friendship. Indeed it is impossible to imagine a human person as involved in any kind o

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