When Ebenezer Howard imagines his Garden City, he is looking for a response to what his contemporaries in the second half of the 19th century considered an "urban crises without precedence". The big cities are overpopulated and force the working classes to live un disastrous conditions. Land speculation in the urban periphery races out of control. Howard's invention is based on the idea of the "people's return to the land". The idea is to encourage city dwellers to migrate out to a network of interconnected satellite cities that propose the best of urban and country life, via the railroads. His work consists in part in the organization of this migration away from urbans centers. In his new cities, all the land would be collectively owned. This collective ownership would inhibit speculative development and permit instead to reinvest in the community. The architects Barry Parker and Raymond Unwin design the first Garden City. They create picturesque architecture that fits into its geography and context, with nature as a structuring element of the city's organization. The Garden City has an immense influence on the theory of urbanism, influencing urban planning in numerous Latin American countries, including Mexico. A group of architects and engineers – such as Carlos Contreras, Ignacio Bancalari, José Cuevas Pietrasanta – use the Garden City model to plan a post-revolutionary Mexico fitting with its principles. Inspired by the Garden City Association, they create the National Association for the Planning of the Republic of Mexico, which aims both to promote the model and to put it into practice at a national scale. The government, intergovernmental organization – including UN-Habitat – and numerous think tanks all agree on a set of urban challenges faced by Mexico. In the end, these challenges differ only slightly from those which Ebenezer Howard sought to resolve. Still in the wake of the Agrarian Reform of the first part of the 20th century, individuals across Mexican society advocate for and deem necessary a new Urban Reform. This Thesis is based on the hypothesis that the Garden City could constitute a "reservoir of precedence" those implicated in this Urban Reform in Mexico could use as inspiration to push forward the transformation of their cities and territories. Although certain research accentuates the idea of the compact city and increasing the density of the existing urban fabric, this work defends the idea that it is possible to extend the city in a manner that is virtuous. Reflections inherited from the Garden City such as the Neighborhood unit or the more contemporary New urbanism are used to support the claim. More than a century after Howard published his proposals, our cities seem to be confronted by very similar issues. The ideas of Howard have never been effectively practiced at a large scale, despite the great success of the first materialization of the ideas in the English city of Letchworth. In the face of a status quo that has lasted for decades, the author asks if it is it not time to shake up our conception of the city as well as our current practices. The demonstration of such a hypothesis is separated into three parts:First, the research questions the theoretical notions of the model and its dissemination, thus defining the Garden city not only as a model of urban planning, but also as a social project that can propose new ways to imagine the cities and communities of tomorrow. This work posits that the reservoir of references found in the Garden City is constituted by a knowledge built both in theory and practice. The work traces the multiple examples of the Garden City, their principles and their materializations in order to define a set of social aspirations and spatial principles. Second, the research studies the dissemination of the model on the Mexican context. This phase of the work analyses the conduits of dissemination, their most important materializations, and certain legal limitations faced by these cases. The research shows that to reference the Garden City in the Mexican context is not only reasonable but recognizant of the importance of the model in the history of Mexican city planning. The research hope to contribute to the reservoir of references through the consideration of theses Mexican examples. Third, the work imagines how this reservoir of precedence can transform Mexican cities today. Here, the architectural and urban project is used as a means of inquiry capable of creating knowledge. It is an inquiry that can produce an understanding of a certain place, and then, imagine a prospective future for this place. This last part of the research is focused on the creation of possible scenarios. These possible or probable futures can be compared and can be used to help inform the planning process.This last part of the research project elicits the creation of a methodology and the novel research tool of the project. The research questions if the pertinent transformation made of one space could be equally pertinent in another? Rather than relying on an existing site as the locus of exploration of the various scenarios, this research fabricates an urban environment constructed of elements typical of Mexican cities in which to set the experiment. This process necessitates the observation of multiple Mexican cities and the identification of generalities and typical traits. The research thus creates a site that does not exist – ou topos – that combines these characteristics. This site is used both as an illustration of the complexities of these urban environments and as a context for the experimentation of the proposed transformations – notably through the process of drawing. ; Cuando Ebenezer Howard imagina su Ciudad Jardín, busca una respuesta a lo que los contemporáneos de la segunda mitad del siglo XIX consideran como «una crisis urbana sin precedentes». Las grandes ciudades están superpobladas e imponen unas condiciones de vida desastrosas a las clases trabajadoras. La especulación del suelo lleva al crecimiento incontrolado de la periferia urbana.Su invención consiste en el «retorno del pueblo a la tierra».Defiende la migración de las poblaciones urbanas a una red de ciudades satélite interconectadas que combinen las cualidades de la ciudad y el campo. El ferrocarril es la herramienta de esta migración. Debe organizar el desplazamiento de las personas de las zonas urbanas que se han convertido en la tumba de la condición humana. En estas nuevas ciudades se establece la propiedad colectiva de la tierra. Debe impedir que los especuladores se apropien del aumento del valor del terreno y permitir su reinversión en beneficio de la comunidad. Los arquitectos Barry Parker y Raymond Unwin espacializan la Ciudad jardín. Eligen una arquitectura pintoresca, trazados adaptados al contexto geográfico y utilizan la naturaleza como elemento estructurador de la organización urbana.La Ciudad Jardín tiene una gran influencia en las teorías de planificación urbana y se difunde en muchos países de América Latina, incluido México. Un grupo de arquitectos e ingenieros – entre los que se encuentran Carlos Contreras, Ignacio Bancalari y José Cuevas Pietrasanta – utilizan el modelo para planificar un México posrevolucionario conforme a sus ideales. Inspirados por la Asociación de Ciudades Jardín, crearon la Asociación Nacional para la Planeación de la República Mexicana, que se interesa tanto en la difusión del modelo como en promover una planeación a escala nacional.El gobierno, las organizaciones intergubernamentales – incluido ONU Hábitat – y varios think tanks coinciden en una serie de retos urbanos a los que se enfrenta México. Desafíos que no están muy alejados de aquellos a los que Howard busca respuestas. Tras su famosa Reforma agraria al inicio del siglo XX, México defiende ahora la necesidad de una Gran Reforma urbana. Esta tesis doctoral se basa en la hipótesis de que la Ciudad jardín podría constituir un «fondo de precedentes» en la que los actores mexicanos pueden inspirarse para impulsar la transformación de sus ciudades y territorios. Mientras que muchos informes abogan por la ciudad compacta y la densificación de sus tejidos existentes, este trabajo defiende que es posible extender la ciudad de forma virtuosa. En este sentido, invoca reflexiones heredadas de la Ciudad jardín, como la Neighborhood unit, o el New urbanism más contemporáneo.Más de un siglo después de las propuestas de Howard, nuestras ciudades parecen enfrentarse a problemas relativamente similares. Sus ideas nunca se han puesto en práctica a gran escala, aunque Letchworth – la primera materialización del modelo – ha demostrado su viabilidad. Frente al statu quo que ha durado tantas décadas, ¿no es hora de sacudir nuestro imaginario de la ciudad y romper con nuestras prácticas actuales?La demostración de tal hipótesis implica una reflexión en tres pasos.Primo, cuestionando las nociones teóricas de modelo y difusión, y luego definiendo la Ciudad jardín no sólo como un modelo urbano, sino también como un proyecto de sociedad capaz de proponer una nueva forma de imaginar las ciudades y los territorios del mañana. Este trabajo defiende que el conjunto de referencias de la Ciudad jardín se realiza en un perpetuo ir y venir entre la teoría y lo empírico. Recorre los diferentes precedentes que la componen, sus principios y sus materializaciones para definirla a través de una serie de aspiraciones sociales y principios espaciales.Secundo, estudiando la difusión del modelo en el contexto mexicano. Esta etapa analiza sus canales de difusión, sus materializaciones más significativas, y observa las transformaciones que conocen estas realizaciones. Quiere demostrar que hablar de la Ciudad Jardín en México no es una locura y que el país ya ha invocado ampliamente este precedente en el pasado. Pero también enriquecer el fondo de precedentes mediante la movilización de experiencias mexicanas.Tercio, imaginando cómo esta «fondo de precedentes» puede transformar la ciudad mexicana actual. La composición arquitectónica y urbanística se moviliza como una investigación capaz de crear conocimiento. Una investigación orientada primero a la comprensión de un lugar y luego a la prospección de un futuro para este lugar. La imaginación de escenarios está en el centro de esta última parte. Permite comparar ciertos futuros posibles y plausibles, y adoptar una postura.Esta última parte se traduce en la creación de una metodología y una nueva herramienta de composición. Una otra hipótesis le preocupa: ¿una transformación que es relevante para un lugar también lo es para otros lugares? En vez de basar sus escenarios en un lugar existente, prefiere crear un territorio urbano típico de las ciudades mexicanas para experimentar con sus ideas. Este proceso se enfoca en la observación de las especificidades de estas ciudades y en la generalización de sus rasgos típicos. Crea un lugar inexistente – ou topos – que combina todas estas especificidades. Este lugar típico se utiliza a la vez como ilustración de la complejidad de estos territorios urbanos, pero también como soporte para experimentar – a través del dibujo – las transformaciones propuestas. ; Lorsqu'Ebenezer Howard imagine sa Garden city, il cherche une réponse à ce que les contemporains de la seconde moitié de dix-neuvième siècle considèrent comme « une crise urbaine sans précédent ». Les grandes villes sont surpeuplées et imposent des conditions de vie désastreuses aux classes populaires. La spéculation foncière conduit à une croissance incontrôlée des périphéries urbaines.Son invention repose sur le « retour du peuple à la terre ». Elle prône la migration des populations urbaines vers un réseau de cités-satellites interconnectées qui conjuguent les qualités de la ville et de la campagne. Le chemin de fer est l'outil de cette migration. Il doit organiser le déplacement des populations depuis les zones urbaines devenues tombeaux de la condition humaine. Dans ces nouvelles cités, une propriété collective du foncier est mise en place. Elle doit empêcher l'appropriation des plus-values foncières par les spéculateurs, et permettre leur réinversion au profit de la communauté. Les architectes Barry Parker et Raymond Unwin spatialisent la Garden city. Ils font le choix d'une architecture pittoresque, de tracés adaptés au contexte géographique, et utilisent la nature comme un élément structurant de l'organisation urbaine.La Garden city a une immense influence sur les théories de l'urbanisme, et se diffuse dans de nombreux pays d'Amérique latine, dont le Mexique. Un groupe d'architectes et d'ingénieurs – parmi lesquels Carlos Contreras, Ignacio Bancalari, José Cuevas Pietrasanta – convoquent le modèle pour planifier un Mexique postrévolutionnaire en phase avec ses idéaux. En s'inspirant de la Garden city Association, ils créent l'Association Nationale pour la Planification de la République Mexicaine qui s'intéresse à la fois à la diffusion du modèle et promeut une planification à l'échelle du pays tout entier.Gouvernement, organisations intergouvernementales – dont ONU Habitat – et divers think tanks : tous s'accordent sur un certain nombre de défis urbains auxquels le Mexique fait face. Des défis finalement peu éloignés de ceux auxquels Howard cherche des réponses. Dans le sillage de sa célèbre Réforme agraire au début du XXe siècle, le Mexique prône aujourd'hui la nécessité d'une grande Réforme urbaine. Cette thèse s'appuie sur l'hypothèse selon laquelle la Garden city pourrait constituer « un réservoir de précédents » dont les acteurs mexicains peuvent s'inspirer pour impulser la transformation de leurs villes et territoires. Alors que de nombreux rapports mettent l'accent sur la ville-compacte et la densification de ses tissus existants, ce travail défend qu'il soit possible d'étendre la ville de façons vertueuses. Il convoque à ce titre des réflexions héritières de la Garden city telles que le neighborhood unit, ou le new urbanism plus contemporain.Plus d'un siècle après les propositions de Howard, nos villes semblent être confrontées à des problématiques relativement proches. Ses idées n'ont jamais réellement été mises en pratique à grande échelle, alors même que Letchworth – première matérialisation du modèle – a prouvé de sa faisabilité. Face aux statu quo qui durent depuis tant de décennies, n'est-il pas temps de bouleverser notre imaginaire de la ville et de rompre avec nos pratiques actuelles ?La démonstration d'une telle hypothèse passe par une réflexion en trois temps. Primo, en questionnement les notions théoriques de modèle et de diffusion, puis en définissant la Garden city non seulement comme modèle urbain, mais également comme projet de société en mesure de proposer une nouvelle façon d'imaginer les villes et territoires de demain. Ce travail défend que le réservoir de références de la Garden city se fabrique dans un perpétuel va-et-vient entre la théorie et l'empirique. Il revient sur les différents précédents qui le composent, sur ses principes, et ses matérialisations pour le définir au travers d'un certain nombre d'aspirations sociales et de principes spatiaux. Secundo, en étudiant la diffusion du modèle dans le contexte mexicain. Cette phase analyse ses canaux de diffusion, ses matérialisations les plus significatives, et statue sur les transformations que ces réalisations subissent. Elle souhaite montrer que parler de Garden city au Mexique n'est pas un insensé grand écart et que le pays a déjà largement convoqué ce précédent par le passé. Mais aussi à enrichir le réservoir de précédents en mobilisant les expériences mexicaines. Tercio, en imaginant comment ce « réservoir de précédents » peut transformer la ville mexicaine actuelle. Le projet d'architecture et d'urbanisme est mobilisé comme une enquête capable de créer de la connaissance. Une enquête d'abord orientée vers la compréhension d'un lieu, puis vers la prospection d'un futur pour ce lieu. L'imagination de scénarios est cœur de cette dernière partie. Elle permet de comparer certains futurs possibles et plausibles, et de nous positionner. Cette dernière partie se confronte à la création d'une méthodologie et d'un nouvel outil de projet. Une sous-hypothèse la taraude : une transformation pertinente pour un lieu, l'est-elle également pour d'autres lieux ? Plutôt que d'asseoir ses scénarios sur un lieu existant, elle préfère fabriquer un territoire urbain typique des villes mexicaines pour expérimenter ses idées. Ce processus s'attache à observer les spécificités de ces villes et à monter en généralité ses traits typiques. Il en fabrique un lieu qui n'existe pas – ou topos – qui combine l'ensemble de ces spécificités. Ce lieu typique est à la fois utilisé comme une illustration de la complexité de ces territoires urbains, mais également comme un support pour expérimenter – par le dessin – les transformations proposées.
En la actualidad los procesos de migración son foco de atención de numerosas disciplinas científicas e instituciones gubernamentales. El estudio del uso de plantas medicinales entre comunidades migrantes que habitan las urbes, también ha sido una temática que ha cobrado un interés creciente en la etnobotánica, especialmente por las diversas preocupaciones sanitarias que este fenómeno conlleva. El caso particular de la migración boliviana hacia Argentina es una de las más relevantes en nuestro país, con varias décadas de intercambios culturales en todo el territorio. Estos grupos en su nuevo lugar pueden recrear su herbolaria, armarse de estrategias para conseguir los recursos vegetales provenientes de su lugar de origen, incorporar nuevas especies y prácticas de la sociedad receptora o, bien, disminuir los usos o la riqueza de sus plantas medicinales. En este sentido es pertinente mencionar la medicina tradicional como eje principal y representativo del modo de vida de las comunidades del territorio andino. Esta práctica médica ancestral parte del concepto de enfermedad como un estado de desajuste interno empleando principalmente elementos vegetales para la cura. La Etnobotánica, ciencia que estudia la relación ser humano-planta, nos permite analizar en un entorno de ciudad el conocimiento botánico local (CBL) que surge en dichos contextos interculturales. Por otra parte, un concepto útil que permite analizar el cambio y la flexibilidad del CBL en comunidades inmigrantes sobre especies medicinales es la hibridación cultural. Se han propuesto como marcos teóricos el estudio de subprocesos distinguibles que tienen como finalidad visualizar, contextualizar y caracterizar de manera más profunda los procesos de hibridación en trabajos de etnobotánica urbana. Estos subprocesos pueden mostrar un enriquecimiento de la riqueza total de especies (fusión o yuxtaposición), re-utilización de recursos y/o prácticas en un nuevo ambiente (re-localización); mezcla de elementos vegetales tradicionales y nuevos para aumentar una acción terapéutica (recombinación), cambios y/o sustituciones de algún recurso (re-estructuración); agrupamientos internos en especies y prácticas (segregación espacial); novedades en la producción, circulación y consumo; y coexistencia simultánea de distintos universos simbólicos. Asimismo, entender los mecanismos de transmisión cultural del CBL de una población migrante resultan claves para comprender las hibridaciones posibles, dado que de esta forma se puede tener una visión más acabada de los procesos que dinamizan los saberes intercambiados entre los integrantes de la comunidad. En este sentido, esta tesis tuvo los principales objetivos: 1) Caracterizar los estudios de etnobotánica urbana, realizados tanto en poblaciones migrantes como no migrantes, respecto al uso de plantas medicinales y analizar los procesos de hibridación; 2) Documentar la riqueza de especies vegetales de valor medicinal de mayor importancia cultural, y las prácticas y valores asociados que siguen vigentes, o aquellos que cambiaron, en una comunidad migrante boliviana que reside actualmente en la ciudad de San Salvador de Jujuy; 3) Determinar las principales dolencias para las cuáles se utilizan plantas como recurso medicinal y si la consulta a especialistas andinos sigue vigente entre los migrantes; 4) Indagar las formas de obtención y ambientes de recolección del recurso vegetal; 5) Analizar las formas de aprendizaje y el tipo de transmisión de los conocimientos sobre plantas entre sus miembros; 6) Indagar en el ámbito escolar el CBL relacionado al uso de especies medicinales y las formas de adquisición de ese conocimiento. Para abordar los objetivos se aplicaron distintas estrategias metodológicas propias de la disciplina, como el análisis bibliográfico cuali-cuantitativo, trabajo de campo con adultos y niños, que incluyeron entrevistas y talleres participativos, y metodología botánica de gabinete para la determinación taxonómica de especies, que incluyó también técnicas micrográficas. Los datos se analizaron cualitativa y cuantitativamente, mediante la aplicación de índices y pruebas no paramétricas y de regresión multinomial dada la naturaleza categórica de la mayoría de las variables. En los capítulos I y II, III se presentan los antecedentes y principales marcos conceptuales de esta tesis, dando cuenta del proceso histórico de inmigración boliviana en Argentina y particularmente en la ciudad de San Salvador de Jujuy. En el capítulo IV correspondiente al primer objetivo de esta tesis, se estudiaron las herbolarias urbanas provenientes de la literatura internacional usando el concepto de hibridación cultural como marco teórico. Se detectaron 63 trabajos de la temática que poseen un rango temporal corto (1991-2016). Los principales resultados muestran que en las ciudades se utilizan alrededor de 531 especies medicinales, principalmente cosmopolitas. Existe un creciente interés en el estudio de herbolarias inmigrantes correspondiente al 33% (21 trabajos). Los procesos de mayor visibilidad en la literatura fueron las Novedades (29%), Relocalización (20%) y Fusión (19%). Al analizar estos artículos a través de una regresión multinomial se advierte en la bibliografía que las herbolarias urbanas con migrantes son menos proclives a fusionar con elementos vegetales exógenos y se advierten más relocalizaciones y restructuraciones en las plantas a utilizar. Mientras que la bibliografía focalizada en el sector de la sociedad urbana sin inmigrantes las fusiones son los procesos más mencionados.En el capítulo V, se desarrollan del segundo al sexto objetivo, que consiste en el trabajo de campo realizado en una comunidad boliviana que reside en un sector urbano-periurbano (Barrios Los Ladrilleros y Los Huaicos) de la ciudad de San Salvador de Jujuy, (Jujuy-Argentina) dedicada a la industria artesanal del armado de ladrillo. Los datos etnobotánicos fueron obtenidos mediante la aplicación de técnicas etnográficas como observación participante, entrevistas abiertas, semi- estructuradas, enlistados libres e historias de vida. Se entrevistaron 24 personas adultas, principalmente mujeres con experiencia en el uso de especies medicinales. Se relevaron 89 especies medicinales (44% nativas y 56% exóticas), de las que lograron mayor consenso Matricaria chamomilla, ?manzanilla? (62%) y Ruta chalepensis, ?ruda? (50%). Las familias Lamiaceas y Asteraceas fueron las más representativas. Se registraron 43 dolencias tratadas con plantas respetando las categorías émicas . La mejor representada fue destinada al tratar los ?dolores de estómago? (18%) y plantas que les ?hacen bien? (12,4%), consideradas como ?adaptógenas?. Se distinguieron distintos ambientes de colección: ?casa y alrededores? (46%), ?comercio? (23%), ?campo? (15%), ?huerta? (15%) y ?trae de Bolivia? (2%). Finalmente, el capítulo VI que corresponde al último objetivo de esta tesis, se analiza el conocimiento botánico local de niños bolivianos e hijos de bolivianos que residen en los barrios Los Ladrilleros y Los Huaicos de San Salvador de Jujuy. Mediante la metodología aula-taller, en una escuela estatal de la ciudad, se indagaron los saberes sobre plantas medicinales que forman parte de los niños y las formas de adquisición de ese conocimiento, así como también el rol que cumple la institución educativa como espacio de apertura a temas vinculados a la realidad local. Se emplearon técnicas propias de la metodología participativa que se utilizan en la indagación etnobotánica. Los resultados arrojaron 42 especies con fines medicinales siendo la especie de mayor frecuencia de uso Ruta sp. ?ruda? (67%). El modo más significativo de transmisión de este conocimiento fue vertical, a través de los abuelos y padres. A modo de conclusión, a nivel global, se puede decir que los migrantes en las ciudades tratan de reproducir sus prácticas con las mismas plantas que conocían en sus sitios de origen, mayormente cosmopolitas y de fácil obtención, sin poner en riesgo su salud con intoxicaciones o usos incorrectos de plantas nuevas. En todo caso, los peligros que sufren se refieren a los impedimentos existentes para que estos colectivos puedan obtener sus plantas y reproducir sus prácticas. En cambio, los trabajos de etnobotánica urbana generales mostrarían que su población no migrante es más proclive a fusionar sin conocimientos previos. A nivel local, en los inmigrantes bolivianos de San Salvador de Jujuy, su farmacopea está dada por una relocalización y reestructuración en su elenco de especies medicinales, tomando en cuenta la importancia de la huerta y casas y alrededores para abastecerse de las plantas de uso medicinal. Se manifiesta una reestructuración de su herbolaria debido a la percepción de procesos de desactivación de conocimientos. Por otra parte, las soluciones locales se basarían en la redundancia, y no en la versatilidad de su herbolaria. Con ello se aseguran su eficacia terapéutica en el tratamiento de enfermedades específicas con especies muy conocidas, de amplia distribución. Con respecto a lo que aprendieron los niños acerca del conocimiento botánico sobre el uso de las plantas medicinales, prevalece una transmisión del conocimiento botánico vertical, principalmente por vía materna. Esto reflejaría un conocimiento botánico con poca incorporación de información exógena, es decir, desde fuera del ámbito familiar. ; Migratory processes are currently attracting the attention of numerous scientific disciplines and governmental institutions. The study of medicinal plant use among migrant communities living in urban areas is also a topic of growing interest, especially because of diverse public health concerns that accompany this phenomenon. The particular case of the Bolivian migration to Argentina is one of the most relevant to our country, with a history of various decades of cultural exchange throughout the country. In their new environments these groups can recreate their herbal medicine, developing strategies to acquire plant resources from their country of origin, incorporate new species and practices from the receiving society, or decrease the use or richness of their medicinal plants. At this point it is important to mention that traditional medicine is a key factor, representative of the lifestyle of Andean communities. This ancestral medical practice is based on the concept of illness as a state of internal imbalance, and employs mainly plants as the means of treatment. Rom the perspective of ethnobotany, a science that studies the relationship between humans and plants, we can analyse the local botanical knowledge (LBK) that develops in intercultural contexts in an urban setting. A useful concept for the analysis of change and the flexibility of LBK in terms of medicinal species in immigrant communities is cultural hybridization. As a theoretical framework the study of distinguishable sub-processes has been suggested, as they can visualise, contextualise and characterise hybridization processes in urban ethnobotanical studies in a more profound way. These sub-processes can result in an increase in the total richness of species (fusion or juxtaposition), the reuse of resources and/or practices in a new environment (relocalisation), the blending of traditional and new plant elements to enhance therapeutic action (recombination), changes and/or substitution of a resource (restructuring), internal grouping of species and practices (spatial segregation), innovation in production, circulation and consumption, and the simultaneous coexistence of different symbolic universes. Understanding the mechanisms of cultural transmission of LBK in a migrant population is key to our comprehension of possible hybridization, since we can obtain a more complete picture of the processes involved in the exchange of wisdom between members of the community. The main objectives of this thesis were: 1) To characterise urban ethnobotanical studies on the use of medicinal plants, whether carried out in migrant populations or not, and analyse their processes of hybridization; 2) Document the richness of medicinal plant species which are of most cultural importance, and the associated practices and values 12 which are still maintained, and those which have changed, in a Bolivian migrant community currently residing in the city of San Salvador de Jujuy; 3) Determine the principal illnesses which are treated with plant resources and whether Bolivian migrants still consult Andean specialists; 4) Investigate how plant resources are acquired and identify the gathering environments used by Bolivian migrants; 5) Analyse the ways of learning and the type of transmission of plant knowledge used among community members; 6) Investigate LBK related to the use of medicinal species in a school context, and the methods of acquisition of this knowledge. In order to carry out this study different methodological strategies were applied which are commonly used in the discipline of ethnobotany, such as a quali-quantitative bibliographical analysis, fieldwork with adults and children, including interviews and participative workshops, and botanical laboratory methodology for the taxonomical definition of species, which also included micrographic techniques. The data obtained were analysed quantitatively and qualitatively, through the application of non-parametric indices and tests, and multinomial regression, given the categorical nature of most of the variables. In chapters I, II and III, background information and the main conceptual frameworks of this thesis are presented, taking into account the historical process of Bolivian migration into Argentina, and particularly the city of Jujuy. In chapter 4, corresponding to the first objective, urban herbal medicine in international literature is studied, using the concept of cultural hybridization as a theoretical framework The bibliographical research was carried out using the following search engines: Scielo (www.scielo.org), Scopus (www.scopus.com) and Google Scholar, and 63 studies with a short time span (1991-2016) were found on this subject. The main results show that approximately 531 medicinal species are used in cities, mainly cosmopolitan species. There is increasing interest in the study of immigrant herbolaria, corresponding to 33% (21 studies) of those found. The most frequently mentioned processes in the literature were Innovation (29%), Relocalisation (20%) and Fusion (19%). Analysis of these articles through multinomial regression revealed that the urban herbal medicine of migrants is less likely to undergo fusion with exogenous plant elements and contains little incorporation of new elements in the list of species used. Relocalisation and restructuring of the plants are found more commonly in these groups. In contrast, fusion is the most frequently mentioned process in the bibliography focusing on the sector of urban society without immigrants. 13 Chapter V deals with objectives 2 – 6, and describes fieldwork carried out in a Bolivian community residing in an urban-periurban sector (Los Ladrilleros and Los Huaicos neighbourhoods) of San Salvador de Jujuy (Jujuy -Argentina). Prior informed consent was obtained from participants, who were selected by means of opportunistic and snowball interviews. The ethnobotanical data were obtained through ethnographic techniques such as participant observation, open and semi-structured interviews, free listing and life histories. Of the 24 adults interviewed most were women with experience of medicinal plant species. A total of 89 medicinal plants were registered (44% were native and 56% exotic), and those with highest consensus were: Matricaria chamomilla, "manzanilla" (62%) and Ruta chalepensis, "ruda" (50%). The Lamiaceae and Asteraceae families being the most represented. Illnesses treated with plants numbered 43, respecting the emic categories . The most common ailment treated was "stomach pains" (18%). The next most common use category is associated with plants that "do one good" (12.4%), considered "adaptogens". Different plant gathering environments were identified: close to the house (46%), shops (23%), countryside (15%), vegetable garden (15%) and "brought from Bolivia" (2%). Finally, chapter VI deals with the last objective of this thesis, the analysis of LBK of Bolivian children and the children of Bolivians who live in the Los Ladrilleros and Los Huaicos neighbourhoods of San Salvador de Jujuy. Using classroom-workshop methodology in a state school in the city, we investigated the children's knowledge of medicinal plants, and the ways they had learned about them. We also analysed the role played by the educational institution in offering an opportunity to deal with subjects related to the local context. Participative methodology was used, as commonly employed in ethnobotanical investigation. Results revealed that 42 medicinal species were known by the children, the species with highest use frequency being Ruta sp. "ruda" (67%). The most important method of transmission of this knowledge was vertical, through grandparents and parents. In conclusion, on a global level it can be said that migrants in cities attempt to reproduce their practices with the same plants as they used in their places of origin, so as not to put their health at risk with toxic plants or incorrect usage. The dangers faced by the communities are associated with the difficulties they experience in the acquisition of their plants and reproduction of their practices. In contrast, general urban ethnobotanical 14 studies show that the non-migrant population is more likely to employ processes of fusion, with no previous knowledge. At a local level, the pharmacopoeia of the immigrant Bolivians in San Salvador de Jujuy is the result of relocalisation and restructuring of their medicinal species, taking into account the importance of vegetable gardens and the areas around their houses to provide a supply of plants with medicinal uses. The restructuring of their herbal medicine is due to their perception of processes of deactivation of knowledge. Local solutions are based on redundancy, and not on the versatility of their herbal medicine. In this way they are assured of effective therapies for the treatment of specific illnesses with very well known species, which have a wide distribution. Regarding the children's LBK related to medicinal species, the vertical transmission of knowledge is predominant, mainly by mothers. This is reflected in the children's knowledge having little exogenous information; that is, from outside their family. ; Fil: Acosta, Marina Eva. Universidad Nacional de Jujuy. Instituto de Ecorregiones Andinas. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Salta. Instituto de Ecorregiones Andinas; Argentina
In my postgraduate formation during the last years of the 80's, we had close to thirty hospital beds in a pavilion called "sépticas" (1). In Colombia, where abortion was completely penalized, the pavilion was mostly filled with women with insecure, complicated abortions. The focus we received was technical: management of intensive care; performance of hysterectomies, colostomies, bowel resection, etc. In those times, some nurses were nuns and limited themselves to interrogating the patients to get them to "confess" what they had done to themselves in order to abort. It always disturbed me that the women who left alive, left without any advice or contraceptive method. Having asked a professor of mine, he responded with disdain: "This is a third level hospital, those things are done by nurses of the first level". Seeing so much pain and death, I decided to talk to patients, and I began to understand their decision. I still remember so many deaths with sadness, but one case in particular pains me: it was a woman close to being fifty who arrived with a uterine perforation in a state of advanced sepsis. Despite the surgery and the intensive care, she passed away. I had talked to her, and she told me she was a widow, had two adult kids and had aborted because of "embarrassment towards them" because they were going to find out that she had an active sexual life. A few days after her passing, the pathology professor called me, surprised, to tell me that the uterus we had sent for pathological examination showed no pregnancy. She was a woman in a perimenopausal state with a pregnancy exam that gave a false positive due to the high levels of FSH/LH typical of her age. SHE WAS NOT PREGNANT!!! She didn't have menstruation because she was premenopausal and a false positive led her to an unsafe abortion. Of course, the injuries caused in the attempted abortion caused the fatal conclusion, but the real underlying cause was the social taboo in respect to sexuality. I had to watch many adolescents and young women leave the hospital alive, but without a uterus, sometime without ovaries and with colostomies, to be looked down on by a society that blamed them for deciding to not be mothers. I had to see situation of women that arrived with their intestines protruding from their vaginas because of unsafe abortions. I saw women, who in their despair, self-inflicted injuries attempting to abort with elements such as stick, branches, onion wedges, alum bars and clothing hooks among others. Among so many deaths, it was hard not having at least one woman per day in the morgue due to an unsafe abortion. During those time, healthcare was not handled from the biopsychosocial, but only from the technical (2); nonetheless, in the academic evaluations that were performed, when asked about the definition of health, we had to recite the text from the International Organization of Health that included these three aspects. How contradictory! To give response to the health need of women and guarantee their right when I was already a professor, I began an obstetric contraceptive service in that third level hospital. There was resistance from the directors, but fortunately I was able to acquire international donations for the institution, which facilitated its acceptance. I decided to undertake a teaching career with the hope of being able to sensitize health professionals towards an integral focus of health and illness. When the International Conference of Population and Development (ICPD) was held in Cairo in 1994, I had already spent various years in teaching, and when I read their Action Program, I found a name for what I was working on: Sexual and Reproductive Rights. I began to incorporate the tools given by this document into my professional and teaching life. I was able to sensitize people at my countries Health Ministry, and we worked together moving it to an approach of human rights in areas of sexual and reproductive health (SRH). This new viewpoint, in addition to being integral, sought to give answers to old problems like maternal mortality, adolescent pregnancy, low contraceptive prevalence, unplanned or unwanted pregnancy or violence against women. With other sensitized people, we began with these SRH issues to permeate the Colombian Society of Obstetrics and Gynecology, some universities, and university hospitals. We are still fighting in a country that despite many difficulties has improved its indicators of SRH. With the experience of having labored in all sphere of these topics, we manage to create, with a handful of colleagues and friend at the Universidad El Bosque, a Master's Program in Sexual and Reproductive Health, open to all professions, in which we broke several paradigms. A program was initiated in which the qualitative and quantitative investigation had the same weight, and some alumni of the program are now in positions of leadership in governmental and international institutions, replicating integral models. In the Latin American Federation of Obstetrics and Gynecology (FLASOG, English acronym) and in the International Federation of Obstetrics and Gynecology (FIGO), I was able to apply my experience for many years in the SRH committees of these association to benefit women and girls in the regional and global environments. When I think of who has inspired me in these fights, I should highlight the great feminist who have taught me and been with me in so many fights. I cannot mention them all, but I have admired the story of the life of Margaret Sanger with her persistence and visionary outlook. She fought throughout her whole life to help the women of the 20th century to be able to obtain the right to decide when and whether or not they wanted to have children (3). Of current feminist, I have had the privilege of sharing experiences with Carmen Barroso, Giselle Carino, Debora Diniz and Alejandra Meglioli, leaders of the International Planned Parenthood Federation – Western Hemisphere Region (IPPF-RHO). From my country, I want to mention my countrywoman Florence Thomas, psychologist, columnist, writer and Colombo-French feminist. She is one of the most influential and important voices in the movement for women rights in Colombia and the region. She arrived from France in the 1960's, in the years of counterculture, the Beatles, hippies, Simone de Beauvoir, and Jean-Paul Sartre, a time in which capitalism and consumer culture began to be criticized (4). It was then when they began to talk about the female body, female sexuality and when the contraceptive pill arrived like a total revolution for women. Upon its arrival in 1967, she experimented a shock because she had just assisted in a revolution and only found a country of mothers, not women (5). That was the only destiny for a woman, to be quiet and submissive. Then she realized that this could not continue, speaking of "revolutionary vanguards" in such a patriarchal environment. In 1986 with the North American and European feminism waves and with her academic team, they created the group "Mujer y Sociedad de la Universidad Nacional de Colombia", incubator of great initiatives and achievements for the country (6). She has led great changes with her courage, the strength of her arguments, and a simultaneously passionate and agreeable discourse. Among her multiple books, I highlight "Conversaciones con Violeta" (7), motivated by the disdain towards feminism of some young women. She writes it as a dialogue with an imaginary daughter in which, in an intimate manner, she reconstructs the history of women throughout the centuries and gives new light of the fundamental role of feminism in the life of modern women. Another book that shows her bravery is "Había que decirlo" (8), in which she narrates the experience of her own abortion at age twenty-two in sixty's France. My work experience in the IPPF-RHO has allowed me to meet leaders of all ages in diverse countries of the region, who with great mysticism and dedication, voluntarily, work to achieve a more equal and just society. I have been particularly impressed by the appropriation of the concept of sexual and reproductive rights by young people, and this has given me great hope for the future of the planet. We continue to have an incomplete agenda of the action plan of the ICPD of Cairo but seeing how the youth bravely confront the challenges motivates me to continue ahead and give my years of experience in an intergenerational work. In their policies and programs, the IPPF-RHO evidences great commitment for the rights and the SRH of adolescent, that are consistent with what the organization promotes, for example, 20% of the places for decision making are in hands of the young. Member organizations, that base their labor on volunteers, are true incubators of youth that will make that unassailable and necessary change of generations. In contrast to what many of us experienced, working in this complicated agenda of sexual and reproductive health without theoretical bases, today we see committed people with a solid formation to replace us. In the college of medicine at the Universidad Nacional de Colombia and the College of Nursing at the Universidad El Bosque, the new generations are more motivated and empowered, with great desire to change the strict underlying structures. Our great worry is the onslaught of the ultra-right, a lot of times better organized than us who do support rights, that supports anti-rights group and are truly pro-life (9). Faced with this scenario, we should organize ourselves better, giving battle to guarantee the rights of women in the local, regional, and global level, aggregating the efforts of all pro-right organizations. We are now committed to the Objectives of Sustainable Development (10), understood as those that satisfy the necessities of the current generation without jeopardizing the capacity of future generations to satisfy their own necessities. This new agenda is based on: - The unfinished work of the Millennium Development Goals - Pending commitments (international environmental conventions) - The emergent topics of the three dimensions of sustainable development: social, economic, and environmental. We now have 17 objectives of sustainable development and 169 goals (11). These goals mention "universal access to reproductive health" many times. In objective 3 of this list is included guaranteeing, before the year 2030, "universal access to sexual and reproductive health services, including those of family planning, information, and education." Likewise, objective 5, "obtain gender equality and empower all women and girls", establishes the goal of "assuring the universal access to sexual and reproductive health and reproductive rights in conformity with the action program of the International Conference on Population and Development, the Action Platform of Beijing". It cannot be forgotten that the term universal access to sexual and reproductive health includes universal access to abortion and contraception. Currently, 830 women die every day through preventable maternal causes; of these deaths, 99% occur in developing countries, more than half in fragile environments and in humanitarian contexts (12). 216 million women cannot access modern contraception methods and the majority live in the nine poorest countries in the world and in a cultural environment proper to the decades of the seventies (13). This number only includes women from 15 to 49 years in any marital state, that is to say, the number that takes all women into account is much greater. Achieving the proposed objectives would entail preventing 67 million unwanted pregnancies and reducing maternal deaths by two thirds. We currently have a high, unsatisfied demand for modern contraceptives, with extremely low use of reversible, long term methods (intrauterine devices and subdermal implants) which are the most effect ones with best adherence (14). There is not a single objective among the 17 Objectives of Sustainable Development where contraception does not have a prominent role: from the first one that refers to ending poverty, going through the fifth one about gender equality, the tenth of inequality reduction among countries and within the same country, until the sixteenth related with peace and justice. If we want to change the world, we should procure universal access to contraception without myths or barriers. We have the moral obligation of achieving the irradiation of extreme poverty and advancing the construction of more equal, just, and happy societies. In emergency contraception (EC), we are very far from reaching expectations. If in reversible, long-term methods we have low prevalence, in EC the situation gets worse. Not all faculties in the region look at this topic, and where it is looked at, there is no homogeneity in content, not even within the same country. There are still myths about their real action mechanisms. There are countries, like Honduras, where it is prohibited and there is no specific medicine, the same case as in Haiti. Where it is available, access is dismal, particularly among girls, adolescents, youth, migrants, afro-descendent, and indigenous. The multiple barriers for the effective use of emergency contraceptives must be knocked down, and to work toward that we have to destroy myths and erroneous perceptions, taboos and cultural norms; achieve changes in laws and restrictive rules within countries, achieve access without barriers to the EC; work in union with other sectors; train health personnel and the community. It is necessary to transform the attitude of health personal to a service above personal opinion. Reflecting on what has occurred after the ICPD in Cairo, their Action Program changed how we look at the dynamics of population from an emphasis on demographics to a focus on the people and human rights. The governments agreed that, in this new focus, success was the empowerment of women and the possibility of choice through expanded access to education, health, services, and employment among others. Nonetheless, there have been unequal advances and inequality persists in our region, all the goals were not met, the sexual and reproductive goals continue beyond the reach of many women (15). There is a long road ahead until women and girls of the world can claim their rights and liberty of deciding. Globally, maternal deaths have been reduced, there is more qualified assistance of births, more contraception prevalence, integral sexuality education, and access to SRH services for adolescents are now recognized rights with great advances, and additionally there have been concrete gains in terms of more favorable legal frameworks, particularly in our region; nonetheless, although it's true that the access condition have improved, the restrictive laws of the region expose the most vulnerable women to insecure abortions. There are great challenges for governments to recognize SRH and the DSR as integral parts of health systems, there is an ample agenda against women. In that sense, access to SRH is threatened and oppressed, it requires multi-sector mobilization and litigation strategies, investigation and support for the support of women's rights as a multi-sector agenda. Looking forward, we must make an effort to work more with youth to advance not only the Action Program of the ICPD, but also all social movements. They are one of the most vulnerable groups, and the biggest catalyzers for change. The young population still faces many challenges, especially women and girls; young girls are in particularly high risk due to lack of friendly and confidential services related with sexual and reproductive health, gender violence, and lack of access to services. In addition, access to abortion must be improved; it is the responsibility of states to guarantee the quality and security of this access. In our region there still exist countries with completely restrictive frameworks. New technologies facilitate self-care (16), which will allow expansion of universal access, but governments cannot detach themselves from their responsibility. Self-care is expanding in the world and can be strategic for reaching the most vulnerable populations. There are new challenges for the same problems, that require a re-interpretation of the measures necessary to guaranty the DSR of all people, in particular women, girls, and in general, marginalized and vulnerable populations. It is necessary to take into account migrations, climate change, the impact of digital media, the resurgence of hate discourse, oppression, violence, xenophobia, homo/transphobia, and other emergent problems, as SRH should be seen within a framework of justice, not isolated. We should demand accountability of the 179 governments that participate in the ICPD 25 years ago and the 193 countries that signed the Sustainable Development Objectives. They should reaffirm their commitments and expand their agenda to topics not considered at that time. Our region has given the world an example with the Agreement of Montevideo, that becomes a blueprint for achieving the action plan of the CIPD and we should not allow retreat. This agreement puts people at the center, especially women, and includes the topic of abortion, inviting the state to consider the possibility of legalizing it, which opens the doors for all governments of the world to recognize that women have the right to choose on maternity. This agreement is much more inclusive: Considering that the gaps in health continue to abound in the region and the average statistics hide the high levels of maternal mortality, of sexually transmitted diseases, of infection by HIV/AIDS, and the unsatisfied demand for contraception in the population that lives in poverty and rural areas, among indigenous communities, and afro-descendants and groups in conditions of vulnerability like women, adolescents and incapacitated people, it is agreed: 33- To promote, protect, and guarantee the health and the sexual and reproductive rights that contribute to the complete fulfillment of people and social justice in a society free of any form of discrimination and violence. 37- Guarantee universal access to quality sexual and reproductive health services, taking into consideration the specific needs of men and women, adolescents and young, LGBT people, older people and people with incapacity, paying particular attention to people in a condition of vulnerability and people who live in rural and remote zone, promoting citizen participation in the completing of these commitments. 42- To guarantee, in cases in which abortion is legal or decriminalized in the national legislation, the existence of safe and quality abortion for non-desired or non-accepted pregnancies and instigate the other States to consider the possibility of modifying public laws, norms, strategies, and public policy on the voluntary interruption of pregnancy to save the life and health of pregnant adolescent women, improving their quality of life and decreasing the number of abortions (17).
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Today I begin a three part series exploring interest rates and inflation. (Part 2 empirical work, Part 3 theory) How does the Fed influence inflation? Is the recent easing of inflation due to Fed policy, or happening on its own? To what extent should we look just to the Fed to bring inflation under control going forward? The standard story: The Fed raises the interest rate. Inflation is somewhat sticky. (Inflation is sticky. This is important later.) Thus the real interest rate also rises. The higher real interest rate softens the economy. And a softer economy slowly lowers inflation. The effect happens with "long and variables lags," so a higher interest rate today lowers inflation only a year or so from now. interest rate -> (lag) softer economy -> (lag) inflation declinesThis is a natural heir to the view Milton Friedman propounded in his 1968 AEA presidential address, updated with interest rates in place of money growth. A good recent example is Christina and David Romer's paper underlying her AEA presidential address, which concludes of current events that as a result of the Fed's recent interest-rate increases, "one would expect substantial negative impacts on real GDP and inflation in 2023 and 2024."This story is passed around like well worn truth. However, we'll see that it's actually much less founded than you may think. Today, I'll look at simple facts. In my next post, I'll look at current empirical work, and we'll find that support for the standard view is much weaker than you might think. Then, I'll look at theory. We'll find that contemporary theory (i.e. for the last 30 years) is strained to come up with anything like the standard view. Here's the history of interest rates and inflation. We're looking to see if high real interest rates push inflation down. There is a bit of a fudge factor: Theory wants to measure real interest rates as interest rate less expected future inflation. But in the standard story expected inflation is pretty sticky, so interest rates relative to current inflation will do. You can squint at next year's actual inflation too. 1980-1982 is the poster child for the standard view. Inflation peaked at 15%. Interest rates went to 20%, and for two years interest rates stayed above inflation and inflation declined. There was a severe recession too. There weren't visible "long and variable" lags, however. Inflation started going down right away. Eyeballing the graph, it looks pretty much like real interest rates push inflation down immediately, with no additional lagged effect. (One can find more of a lag from interest rate shocks, but then there is a question whether the shock has a lagged effect on the economy, or whether the higher interest rates that follow the shock affect the economy when they happen. Here we're just looking at interest rates. I'll come back to this issue next time discussing VARs.) Is this a routine pattern or one data point? If one data point, it's much more likely something else was involved in the 1980s disinflation (fiscal policy!) at least in addition to the standard story. The rest of the graph is not so comforting on this point. In the standard story, the 1970s saw inflation spiral up because the Fed kept interest rates too low. Real interest rates are about zero throughout the 1970s. But the big story of the 1970s is the three waves of inflation - four if you count 1967. There is little in this pattern that suggests low real interest rates made inflation take off, or that high real interest rates brought inflation back down again. The interest rate line and inflation line are practically on top of each other. The standard story is told about the 1970s, waves of monetary stimulus and stringency, but it's hard to see it in the actual data. (1970 conforms a bit if you add a one year long-and-variable lag.) Now, you may say, those bouts of inflation were not due to Fed policy, they came from somewhere else. The standard story talks about "supply shocks" maybe, especially oil prices. (Fiscal shocks? : ) ) Perhaps the recessions also came from other forces. But that is a lot of my point -- inflation can come from somewhere else, not just the Fed. Moreover, the easing of inflation in the big waves of the 1970s did not involve noticeably high real interest rates. It's a historical precedent that ought to worry us now. Three times inflation came. Three times, inflation eased, with recessions but without large real interest rates. Three times inflation surged again, without obviously low real interest rates. The correlation between real interest rates is also tenuous in the 1980s and beyond. Once inflation hit bottom in 1983, there is a decade of high interest rates with no additional inflation decline. Once again, you can cite other factors. Maybe strong supply side growth raises the "neutral" interest rate, so what counts as high or low changes over time? That's why we do real empirical work. But it would be nicer if we could see things in the graph. The 2001 recession and inflation drop is preceded by slightly higher interest rates. But also slightly higher inflation so there isn't a big rise in real rates, and the real rates had been at the same level since the early 1990s. There is a little period of higher real interest rates before the 2008 recession, which you might connect to that recession and disinflation with a long and variable lag. But in both cases, we know that financial affairs precipitated the recessions, not high values of the overnight federal funds rate. Then we have negative real interest rates in the 2010s, but inflation goes nowhere despite central banks explicit desire for more inflation. This looks like the 1980s in reverse. Again, maybe something else got in the way, but that's my point today. Higher interest rates controlling inflation needs a lot of "something else," because it doesn't scream at you in the data. Here, I add unemployment to the graph. The standard story has to go through weakening the economy, remember. Here you can see something of the old Phillips curve, if you squint hard. Higher unemployment is associated with declining inflation. But you can also see if you look again why the Phillips curve is elusive. In many cases, inflation goes down when unemployment is increasing, others when it is high. In most cases, especially recently, unemployment remains high long after inflation has settled down. So it's a more tenuous mechanism than your eye will see. And, remember, we need both parts of the mechanism for the standard story. If unemployment drives inflation down, but higher interest rates don't cause unemployment, then interest rates don't affect inflation via the standard story. That brings us to current events. Why did inflation start, and why is it easing? Will the Fed's interest raises control inflation? Inflation took off in February 2021. Yes, the real interest rate was slightly negative, but zero rates with slight inflation was the same pattern of recent recessions which did nothing to raise inflation. Unemployment, caused here clearly by the pandemic not by monetary policy, rose coincident with the decline in inflation, but was still somewhat high when inflation broke out, so a mechanism from low real rates to low unemployment to higher inflation does not work. Up until February 2021, the graph looks just like 2001 or 2008. Inflation came from somewhere else. (Fiscal policy, I think, but for our purposes today you can have supply shocks or greed.) The Fed did not react, unusually. Compare this response to the 1970s. Even then, the Fed raised interest rates promptly with inflation. In 2021, while inflation was rising and the Fed did nothing, many people said the standard story was operating, with inflation spiraling away as a result of low (negative) real interest rates. But then inflation stopped on its own and eased. The easing was coincident with the very few first interest rate rises. Only last April 2023 did the Federal funds rate finally exceed inflation. By the conventional story -- 1980 -- only now are real interest rates even positive, and able to have any effect. Yet inflation eased a full year earlier, with interest rates still far below inflation. Moreover, unemployment was back to historic lows by 2022. Whatever the Fed is doing, it is manifestly not slowing the economy. Neither the high real interest rate, by conventional measure, nor the mechanism of softer economy is present to lower inflation. It's really hard, via the standard story, to credit the Fed with the easing of inflation while interest rates were lower than inflation and unemployment below 4%. Though, certainly, in the standard story they were no longer making things worse. Of course, now, analysts depart from the standard story. A lot of commentary now just ignores the fact that interest rates are below inflation. The Fed raised "interest rates," we don't talk about nominal vs. real, and proclaim this a great tightening. A bit more sophisticated analysis (including the Fed) posits that expected inflation is much lower than past inflation, so that real interest rates are much higher than the graph shows. Maybe by raising rates a little bit and giving speeches about its new philosophy, quietly abandoning flexible average inflation targeting, the Fed has re-established important credibility, so that these small interest rate rises have a big effect on expectations. Indeed, there is lots of thinking these days that has the Fed act entirely through expectations. In the modern Phillips curve, we think of inflation today = expected inflation next year + (coefficient) x unemployment (or output gap)With this view, if speeches and signals can bring down expected inflation, then that helps current inflation. Indeed, most estimates pretty much give up on the last term, "coefficient" is close to zero, the Phillips curve is flat, unemployment goes up and down with very little change in inflation. That has led many to think the Fed acts mainly through expectations. Speeches, forward guidance, "anchoring," and so forth move the expected inflation term. There is a logical problem, of course: you can't just talk, eventually you have to do something. If the coefficient is truly zero and the Fed's actions have no effect on inflation, then speeches about expectations have eventually to be empty. This is a quite different view than the "standard story" that we are looking at, though most commentators don't recognize this and offer both the standard story and this Phillips curve at the same time. Theory post #3 will explore the difference between this current view of the Phillips curve and the standard story. Note that it really does say lower expected inflation or higher unemployment bring inflation down now. Now means now, not a year from now -- that's the expected inflation term. Higher unemployment brings down inflation now, and inflation is then less than expected inflation -- higher unemployment makes inflation jump down and then rise over time. Post #3 will cover this sharp difference and the many efforts of modelers to make this modern Phillips curve produce something like the standard story, in which higher interest rates make inflation go down over time.In sum, the standard story is that high interest rates soften the economy, with a lag, and that lowers inflation, also with a lag; and that interest rate policy is the main determinant of inflation so the Fed has main responsibility for controlling inflation. This story has not much changed since Milton Friedman in 1968, except with interest rates in place of money growth. 1980-1982 is the main episode interpreted that way. But it's very hard to see this standard story by looking at the data in any other time period, and there are many periods that contradict the standard story. The modern Phillips curve tells a sharply different story. So much for looking at graphs. We should look at real empirical work that controls for all those other forces. That's the next post. We should look at theory more carefully, to see if the standard story survives all the changes in economics since Milton Friedman's justly famous address and the similar ISLM models of the 1970s which still pervade policy thinking. Update:A clarification, thanks to conversations with my most faithful and accurate correspondent: The point of this post, and the series is not to claim that high interest rates don't lead to falling inflation, with long and variable lags. The point is that we don't really know, that the theory and evidence behind this cherished verity are much less strong than most people and most economists think. Uncertainty does not sell well in the blogosphere and public debate, but it is important. When you think about the future, and about appropriate policy, your priors on how things work should be much wider than they likely are. Perhaps the thing that "expertise" or 40 years of studying something really can certify is when I don't know, but I know for sure nobody else does either! So buckle your seatbelt and brace yourself for uncertainty.
Issue 3.1 of the Review for Religious, 1944. ; /'lfl~ No L no ecr j .I. " ~Pr~a~e~for Travelers -.Devotion ÷o the Holy Famil ¯ . Encyclical on the Mystical Body. G.~ Augustine Ellard . James A. Klelst , ~ ~UAIl~cjro . ~ ' Fr,~ncls J. McGarr!gle [ , :' Genuine~ Mysticism . Robert e. Communications. Book Reviews Oue~fic~ns Answered Decisions 6f .the H?ly See NUMBER RI::VII W :FOR :RI::LI .G,IOUS , VOLUME IIl JANUARY 15. 1944" NUMBER ! CONTENTS "IT IS NO LONGER I . . . "--G. Augustine Ellard. 8.J . 3 THE CHURCH'S PRAYER FOR TRAVELERS--James A. Kleist. S.J. 9 BOOKL~ET NOTICES~ ~: 17 THE DEVOTION TO THE HOLY FAMiLY--Francis L. Filas, S.J.18 THE FAMILY ROSARY . 24 RELIGIOUS AND THE ENCYCLICAL ON THE MYS;FICAL BODY-- Patrick M. ReRan. S.J . 25 L'ALLEGRO --- Francis 3. McGarrigle. S.J . 35 OUR CONTRIBUTORS . . 47 GENUINE MYSTICISM: WHAT SHOULD WE THINK OF IT?---: Robert B. Eiten. S.J . 48, COMMUNICATIONS (On Vocation) . SAINT TERESA OF AVILA--G. Augustine Ellard, S.2 . BOOK REVIEWS (Edited by Clement DeMuth. S.J.)-- Pius Xll on World Problems: A Book of Unlikely Saints; An American Teresa: The Best Wine; Men of Maryknoll: Maryknoll Mission Letters; Action This Day: Life with the Holy Ghost; Small Talks for Small People; God's Guests of Tomorrow . " BOOKS RECEIVED . 66, DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS.,, 67 QUESTIONS AND ANSWERS-- I. English Hymns at Benedic~io'n ¯ ,. " 68 2. Lighted Candles on,Side Altars during Benediction . ~. 68 3. Changing Constitutions of Pontifical Institute ' 68 4. Poverty and Private Stamp Collections . 69 5. A Hymn entitled "~e Matrem" . . 70 "6, Superiors and Confessors . ". " . 70 7. Use of Crucifix for Way of Cross .~. . 70, 8. Sale of Several Pieces of Property . 71 9. Posture of Faithful at Mass . 72 REVIEW FOR RELIGIOUS, danuary, 1944. Vol. IIL No. 1. Published hi,, month'ly : January. March. May, July, September. and November at the Coliege Pre.~i~ 606 Harrison Street. Topeka, Kansas. b~' St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter 2anuary 15, 1942, at the Post Ot~ce, Topeka, Kansas, under the act of March 3. 1879. E ttonal Board: Adam C. Ellis, S.2., G. Augustine E11ard, S.J., Gerald Kelly', 8.2. Copyright. 1944. by Adam C. Ellis. Permission is hereby, granted forquotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dolla, rs a y.ear. Printed in U, S. A. Before writing to us. p!ease consult ~notlce on Inside back cover. / Review t:or Religious ~ ~olume III January--December, 1944 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MAR~'S COLLEGE St. Marys, Kansas "1t: Is No Longer I . . " G. Augustine Ellard, S.,J. ONE of the most magnificent and highly inspiring sentences in the writings of.St. Paul is the following" "With Christ I am n~ailed to the cross" it is no'longer I that live, but Christ that liveth in me. So far as I live now ¯ in the flesh, I live by faith in the Son of God, who loved me and delivered, himself for me (Galatians 2:20),I Among the ancient Galatians in Asia Minor to whom these words were first addressed, there must have been some who wondered what in the world St. Paul meant by them. It was evident that he had not been crucified with Jesus and ' the two thieves, and that he was still among the living and very"active in fact, anything but dead. Nor was it clear how it could be Said that Christ was livi.ng in him. There are--perhaps there are many--good Christians today who could repeat this proud boast of St. Paul with respect to themselves if only they understood it. But it seems so far from the truth to them that they feel that, whatever it means, it cannot be more tlsan some farfetched , oriental~igure of speech. Not understanding it, they can-not use it or draw inspiration from it. Perhaps.a brief consideration of the text will contribute to a wider under-standing of it, and open out .some of the immense inspira-tional possibilities that it contains. Baptism involves a certain mystical death, as well as the beginning of a new life. "Know ye not', that as many of us as were baptized unto Christ Jesus, we were baptized unto his death? We were buried therefore with him through this baptism unto death, that as Christ was raised ~New Testament texts in this article are from the Westminster Version. G. AUGUSTINE ELLARD Review' [or Religious from the dead thro.ugh the glory of the Father, so we also should walk in newness of life . For this we know, that our old man hath been crucified with him, in order that our sinful body may be brought to naught, and our-selves no longer.be slaves to sin . Now if we have died with Christ, we believe that we.shall also live with him. Even thus do ye reckon yourselves to be dead to sin, but living to God in Christ Jesus,' (Romans 6:3-11). Suppose that one of those old Galal~ians, after being a sinner "from among the Gentiles;"' was converted midw~ay through life, and that previously his moral character had :been that of a typical.pagan of those times. Then from birth he had been infected with the taint of origina.1 sin, and presumably, as the years progressed~ he added to that many p~rsonal sins of his own. Such was his old life, at. best alienated from God, and merely natural or human; and at the worst, quite sinful and corrupt. When he ~was converted and baptized, that kind of life came to anend. It gave way to a new form of life, that char]acteristic of the regenerated, engrafted, upon the true vine and vivified by it, incorporated into the Mystical Body of Christ and vitalized by it, a'nd sharing in that participation of the divinit~y which leadsto life and bliss eternal in heaven, lD~uring his later years our ancient Galatian could say that his old moral and spiritual self had been replaced by a new one, given to him by Christ and regulated by Christ. In this minimum sense every Christian in the state of grace can say that he no longer lives his o~vn life, that is, a merely, natural and sinful one, the only life that is all his own, and that now Christ infuses into him somethi.ng of His supernatural and divine life. At least in the essentials of his moral and spiritual life,-hi~ judgments and attitudes of will agree with those of Christ. Of the circulation, so to speak, of the divine life-giving sap from the vine into 4 ~anuar~, I "'IT IS NoLoNGER I . . ." ¯ the branch, he cannot be conscious; of his deliberate assimi-lation of Christ's ways of thinking and willing he will of course be quite aware. In a much richer and more m~aningful sense the perfect Christian has ceased to live his own°old life, .and lets Christ live in him, determining, like a new vital principle, the .course of his activities. For with him "to live is Christ and to die is gain" (Philippians 1 : 21 ). In the first place, the perfect Christian lets Christ guide his thoughts and judgments as completely as possible. "As a-man thinks in his heart, so is he." .He makes Christ's out-look upon all things his own. He has "the mind of Christ" (I Corifithians 2: 16). He appropriates the sentiments of Christ Jesus: "Let that mind be in you, ,which was also in Christ Jesus" (Philippians 2:5). His ideas and views are. not those of the worldling, nor those of the mediocre Chris-tian who shows more or less of the secular mentality about him. His constantendeavor is that there be total harmony between his mind and that of Christ. His faith he makes as, full and vivid and realistic as possible, sharing thus i~ some sense in the vision, of Christ: "So far as I live now in the flesh, I live by faith in the Son of God, who loved me and delivered himself for me" (Galatians 2:20). He cultivates the intellectual virtues of Christ. In his wisdom heviews all things, persons, and extents in relation to God, and he tries to see them as God sees them. His prudence enables him promptly, and accurately to discern the divine plan and to decide practically what he should do in accordance with God's Wishes. In a word, he makes his own, as far as pos-sible, the mentality and ideology of Christ. Mindful of that supremely important practical prin-ciple of Christ, "Where thy treasure is, there shall thy heart be also" (Matthew 6:21), the perfect Christian will be careful above all about his value-judgments. He knows it G. AUGUSTINE ELLARD Review [or Religfous is these that the will tends to folloW. He will earnestly strive realistically to appreciate what Christ .values, and to regard all else as worthless or worse. Christ's hierarchy of values will become his. Like St. Paul, he w, ill be able to ¯ say: "But such things as were to my gain, these for Christ I have come to count as loss. Nay, more, I count all things loss by. reason of the excellence of the knowledge of Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them but refuse, in order that I may gain Christ and be found in l'Jim . that so I may know him,. what the power of his resurrection, what fellowship in his sufferings, and become one with him in his death, in the hope that I may attain to the resurrection.from the dead" (Philippians 3:7-11). In accordance with the mind of Christ and in opposition to the thoUght-fashions of the world, he will rate poverty as having a certain higher value .than wealth, humiliations as being better than honors, mor-tification as superior to gratification; and suffering as pref-erable to pleasure. Where Christ.finds truth, goodness, beauty, peace, beatitude, and glory for the infinite goodness of the Blessed Trinity, there also he will find his supreme values and aims. Judging and evaluating things according tothe stand- - ards of Christ will help the pe~fgct Christian to imitate Him also in His emotional or affective life: Feetin~l like Christ is a great and, tosome extent, a necessary, aid toward willing like Christ. He will strive to reproduce in himself as far as he can that happy emotional balance, harmony, and stability which characterized the interior of Christ. "Peace I leave to you, my peace I give to you: not as the worldgiveth, do I give to you. Let not your heart be troubled, neither let it be dismayed" (Johni27). His likes and dislikes, his fears and hopes, his joys and sorrows ' Will follow the model set by the Heart of Christ. danuar~t. 1944 "'IT IS NO LONGER I'.'" It is most of all in the attitudes and activities of his ~¢ill that the Christian in whom Christ lives fully will manifest, as fa.r as is humanly possible, assimilation to Christ, union with Him, transformation into Him, and 'mystical identification with Him. Above all, he will let Christ determine his free actions. The norm according to which Christ Himself inflexibly chose or rejected was the will and plan of the Eternal Father: "I am come down from heaven, not tb do mine own will, but the will of him who sent me" (John 6:38) ; "My food is to do the will of him that sent me, and to accomplish his work". (Ibid. 4:34) : "My Father, if it be possible, let this cup pass away from me: yet not as I will, but as thou wilt" (Matthew 26:39) : "The things that please him, I do.always" (John 8:29). The same norm will be the rule for one in whom Christ lives and whose moral and spiritual life He moderates. He lets Christ decide what he will decide: Christ's decisions he makes his own. The dominant influence in the will-life of Christ was a supreme and invincible love and charity for the Infinite Goodness. The same affection will completely absorb and control the will of one pe~:fectly identified with Christ. Christ's love extended from God to God's crea-tures, though tl~ey were little worthy of it; so will the love of one united with Christ. Charity to the Father led Christ to the most heroic obedience, "he humbled himself by obedience unto death, yea, hnto death upon .a cross" (philippians. 2:8). Complying with God's wishes, one whose life Christ informs and. guides will endeavor like-wise to show the utmost obedience. With all his interior acts thus dominated by Christ and made to resemble His, it is only natural that the exterior activity and work of the perfect Christian should also be like Christ's. "Ever we bear about in our body the dying of Jesus, so that the life, too, of Jesus may b~ made mani- ~7 G. AUGUSTINE ELLARD fest in our bodies. For we who live are ever belong- deliv-ered up to deatti for Jesus'. sake, so that the life, too,. of Jesus may be made manifest in our mortal flesh" ('II Corin-thians 4:10-11). In general, Christ's work was to glorify the Father and to save men by fulfilling the task which was assigned to Him. "I have glorified.thee upon earth, having accomplished the work which' thou hast given me to do" (John 17:4) ; "I came that they may have life, and have it abundantly" (Ibid. 10:10). Christ went about teaching, helping others, and giving the noblest, example; He founded the Church; and finally He redeemed men to their super-natural destiny by.His sacrificial death on the Cross. His good disciple, whether priest or religious or layman, par-takes in that work and extends it. He carries on the teaching office of Christ, at least privately 'and by example. He eagerly seizes opportunties to give aid to hi~ neighbor. He helps with the work of the Church, perhaps nowadays in some form of Catholic action~ Daily, oil possible," he sl'iares in offering again.to God in the Mass the sacrifice by~ which all men were redeemed; through the Mass als~ he contributes toward actually applying to individual souls ¯ the merits of the sacrifice of Calvary. In a word, he co~operates wholeheartedly with Christ in all the grand purposes and achievements of the Incarnation. Thus, the good Christian who dies to sin and lives as a vital branch of the true vine, as a vigorous m~mber of the ~Mystical Body of Christ, and as a participant in the nature of God, and who lets Christ determine all his thoughts, appraisals, affections, volitions, and external activities, will be "another Christ," and will be prepared to share eter-nally with Christ in the beatific intuition and-love of the most blessed Trinity. The Church's Prayer t:or Trave-lers James A. Kleist, S.J. THE Church's prayer, or collection of prayers, for tray- " elers, known as ~he Itinerarium, was originally intended for tbe reverend clergy. This seems evic]~nt from the use of the Versicle Dorainus vobiscum and the Response .Et curn spiritu tuo. The rest, however, is so broad and elastic in its wording that any person may derive i3rofit and consolation from its recital. It may not be. amiss, therefore, if I propose, for the benefit of religious not acquainted with the Latin tongue, to present an.English rendering and follow it up with a few words of comment. " ~Text ot: The ltinerarium Antiphon: Into the way of peace. .~ The Canticle of Zacharg: St. Luke 1 : 68-79. 68 Blessed be the Lord, the God of Israel, o for He has kindly visited us." His People, and brought about Our redemption: 69 a Tower of Salvation He has raised up for us in the House of His servant David. 70 He bad promised as much through the mouth of His holy Pr.ophets of old, 71 and has sent us a Savior to deliver us from our foes and from the, hands of all that hate us. 72 He has dealt in mercy with our fathers, ¯ " mindful of .His holy covenant 73 and of the oath He had made to our father Abraham; for He bad sworn to enable us 74 --rescued from the clutches of our foes-- to worship ~im without fear, JAMES A. KLEIST /. in holiness and observance of the Law, in His presence, all our days. . 76 And for your part, my little one, you will be hailed "Prophet of'the Most High"; for you are to run before the face of the Lord to 'make ready His roads, 77 to impart to His People knowledge of salvation through forgiveness of their sins: 78 thanks to our God's sweet mercy in which He so graciously visited us, descending from Heaven-- a rising Light 79 to shine upon those settled in darkness and in the shadow of death, and to guide our steps into the path of petice.1 An.tipbon: May the omnipotent and Merciful Lord direct our st~ps into the way of 'peace and prosperity, and maythe Angel Ra-phael be our escort on the way, so that in peace, in safety, and in joy, we may return to our homes. Lord, have mercy on us. Christ, have rrfercy on us. Lord, have mercy on us. Our Father . And lead us not into temptation. ]1 But de-- liver us from evil. Versicles and Responses: Save Thy servants I that trust in Thee, my God. I I Send us help from Thy Sanctuary. O Lord. I and from Sion guardus. I! .Oh, be to us, 0 Lord, a Tower of Strength I impregnable to all our fdes. I1 Let not the enemy gain the best of us, [ nor wicked men succeed in harming us. II Blessed is the Lord from day to day. I May God, our Savior, make our journey prosperous. 11 0 Lord, show us Thy ways: I reveal to us Thy paths. I[ Oh, may our steps be directed I toward the keeping of Thy Commandments. II What is crooked-ihall be straight I and the rough roads ~mooth. I[ On His Angels God has laid a charge in thy regard: I they are to keep thee in all thy ways. }1 0 Lord, do grant my prayer, I and let my cry come up to Thee. The Lord is with thee, I and with thy spirit. 1This is Father Kldst's own translation of the Benedictus.--ED. 10 d'anuary, 1944 PRAYER FOR TRAVELERS Let us prag 0 God, who didst enable the children of Is'rael to pass, dry-shod. through the depths of the .Sea, and by a beckoning Star show the Three Magi the way to Thee: grant us, we beg, a tranquil time an.:l a prosperous.journey. With Thy holy Angel for companion, may we be able 'happily to arrive at our destinatibn, and, in the end, at the Haven of Eternal Salvation. O God, who hast led Thy servant Abraham out of Ur in Chaldea and preserved him unharmed through all his travellings in a foreign land: we beg Thee graciously to preserve us, Thy servants. Be to us, O Lord, a Support ever-ready in need, a Solace by the way, a Shade in heat, a Cover in rain and cold, a Vehicle in weariness, a Shield in adversity, a Staff on slippery ground, a Haven in shipwreck. With Thee for a Guide, may. we successfully arrive at our destination, and; in the end, return safe and sound to our' homes. A ready ear, 0 Lord, lend to our humble iprayers. Direct and speed Thy servants' course that they may reach the blessings Thou hast in'store: so that amid all the vicissitudes of this life's pilgrimage they may ever be protected by Thy help. Grant, we beg, 0 Lord, that the family of Thy Children may walk in the way of Salvation, and, by closely following the exhor-tations of Blessed John, the Precursor, securely come to Him whom he foretold, our Lord Jesus Christ, Thy Son, who lives and reigns with Thee, in the unity of the Holy Spirit, God, for ages and ages to come. Amen. Let us proceed in peace, [ in the name of the Lord. Amen. II Commentary . The Antiphon, as Usual, sounds the key note of all that follows: "into the way of peace." When we go some-where, we are, in the Church's language, in via, "on the way." It matters not whether our "way", takesbut a few hours, or requires whole months to accomplist'i. Nor does it matter by What conveyance we travel, whether by bus or auto or street-caror train or ship orairplane. It may be a short trip for business, an excursion to. some point of 11 JAMES A. KLEIST ~ interest, a journey to a distant place for any purpose what-ever, a voyage across the Atlantic, a cruise in the Mediter-r~ inean, a march along Burma Road, a military expedition to North Africa, a transcontinental flight, a pilgrimage to Lourdes. We are simply "on the way," and our object in reciting the Itinerariam is to obtain the blessing of God so that our "way" may turn out "a way of peace --a phrase, by the way, in which the word pax is as elastic as t~ia. It means, of course, freedom from any kind of disturbance, physical, mental, emotional, spiritual. We want to enjoy ~all the happiness (for that is what pax means) which our friends wish us when they bid us "A happy journey!" A happy ~journey is one that is crowned with "success." That is what the Latin word prosperitas means; only, since "suc-cess" is capable Of a certain worldly connotation, I choose to render it "prosperity." The idea is developed both negatively and positively in the Canticle of Zachary;. for instance, we beg for "salvation from oui: enemies"; we want to travel ."without that sense of fear" which kills all joy. Above all, we wish to travel "in holiness and justice (that is, the observance, of the Commandments) oall our days." We can see, then, what wonders the Antiphon and the Canticle are doing for us at the very outset, even before we cross the threshold. As if by magic, we are charmed away into the region of the supernatural. The liturgy would not be true to itself if it did not lift us Off our feet, so to say, above mere worldly considerations, above those thousand and one petty purposes which so engross the minds of worldly people. The liturgy is at its best in.imparting to our humdrum life this supernatural trend. Nothing is so wholesome for us poor mortals as the Sursum corda which - comes to us from the Altar. How life could be beautified if this exhortation were always heeded! As a matter of fact, 12 Ja.rluary, 1944 PRAYEI~ ~:OR TRAVELERS ' all our life is v~orthless unless all life's doings, all-life's "ways," big or little, issue into that great superhighv,;ay that makes oflife a progressive pilgrimage to Heaven, our Holy Land. Only so considered will our "way" b~ a "way of peace and pr6sperity," a "way of salvatlon." " It is clear, then, why th~ Canticle of Zachary Was iiacor-porated in the Itinerarium. Its great centre piece is Zach-ary's words addressed to his little John, who was destined to be "great'" in the eyes of the Lord. He was to be the Precursor of Christ, to direct the steps of his contempo-raries "into the way of peace," to "prepare the way of the Lord." And we know how bluntly he spoke to the 3ews: "You vipers' brood! You need a complete change of heart and mind if you would enter into the Kingdom of God." We, too, shall take his exhortation to heart and hold our-selves convinced that the one absolutely needful prepara-tion for a "way of peace" is the state of grace. With this, we can reckon on God's help.Death and danger, it is true, lurk everywhere; and the enemy of human nature goes about roaring like a lion; but, somehow, he may be more " active When we are away from home. The Canticle is followed by the complete Antiphon, which reminds us, to our comfort, that God is Omnipo-. tent and Merciful. His Omnipotence and Mercy are our safest guides, our best travelling companions. In His Mercy He assigns to us one of the blessed Spirits, the Archangel Raphael, who proved so pleasant and helpful an escort to young Tobias. It is a delightful story, which we migh~ read from time to time in its entirety. It will beget in us-a vivid sense of God's Presence and ever-watchful P/ovi-dence-- a devotion, by the way, which is one of the Sweetest and most heartening to cultivate in this vale of tears. Since the days of Tobias, St. Raphael is the patron saint of travelers. Iia Christian devotion, he _shares this 13 JAMES A. KLEIST Re~ieto~ trot Religious honor, of course, with the holy Guardian Angels. In this. respect, the life of Blessed Peter Faber, 9f the .Society of 3esus, is particularly instructive. He felt Constantly sur-rounded by, and actually lived, in their sweet presence. They were his comfort on his numerous trips through Spain, France, Germany, and Italy. Before he entered a town or district, he would greet, the Guardian An'gels of. that locality, and put into their hands the business he had come to transact. And when the time for leaving came. he would say Good-bye to them in the most affectionate man-ner and thank them for their help. Incidentally, this .same manof God had a quite special devotion to ,John the Bap-tist, as is clear from one of the entries in his Memoriate: "On the day of 3ohn the Baptist I had and felt in my soul .a notable sense of the greatness of Saint ,John, and experi-enced profound grief because of the fact that, in this Ger-many, he was .not made so much of as in other countries." The Vei:sicles a~d Responses which follow are good illustrations of ejaculatory prayer. They are lively cries. for help, intensified by a deep trust in God. The first Collect takes us back to the story of the Chil-dren of Israel whom ~he Lord led, dry-shod, through the Red Sea, and to that of the Three Magi, whose trip across the desert to Bethlehem reads like a romance. These examples from sacred history animate our faith and trust in God. If need be, God will even work miracles to save us. The second Collect shows God's Mercy in leading, Abraham out of his heathen native land. It is rather cir-cumstantial in. its details, contrary to the usual style of the Collects; but it makes us realize that no detail on our trip escapes God's wat~hf.ul eye. The third Collect, the classic Church's Prayer for Travelers, is terse and straightfor-ward in tone. God directs and arranges our course, and is ever at hand to help. The last Collect again confronts us 14 January, 1944 PRAYER FOR TRAVELERS. with the heroic figure of John the Baptist. The Itiner-arium begins and ends with a reference to him.2 The Itinerarium closes, with this pregnant ejaculation: "Let us proceed in peace, in the Name of the Lord." Since this is a prayer, its sense can only be: "Since we are under-taking this journey in the Name of theLord, may We, assisted by the grace of God, firmly and confidently pro- - ceed so as to accomplish our purpose." Both the Latin word procedere and its English equivalent proceed con-note, a certain firmness of step.a This firmness rests upon the grace of God.Wbuld that we could, in performing. any and all our tasks, firmly "proceed in the Name of the Lord." It is obvious, also, that this Versicle and its Response will do very well as a renewal of our "good intention." If we accustom ourselves to its use in everyday life, it will naturally spring to our lips when w'e prepare for our last journey, the journey in, to Eternity: "Let us proceed in peace, in the Name of'the Lord." It is worthv o of note that, as the Itinerarium opens with "into the way of peace," so it closes with "Let us proceed in peace." -Peace, the possession of happiness, is the great goal of life's pilgrimage. To the old Hebrews "peace" meant the ful-ness of the blessings which they expected from the Messias: on the lips of our Lord (as in the words "Peace I leave you") it means the sum total of true happiness both in this life and in bliss everlasting. The opening "into the way of peace" foreshadows the gist .of the Itinerarium; the closing "Let us proceed in peace" sums it all up in retro- ¯ spect. -°I may mentio.n, in.passing, that the Missal has a special Mass for travelers (Pro peregrinantibus" et iter agentibus) and three Collect~ for Those at Sea (Pro naai- 9antibus). ~Note the vigorous sense attaching to the word in the Vulgate rendering of Psalm 44:5, Intende, i~rosloere procede, et regna: "Bend Thy bow, ride on victoriously. and conquer." 15 JAMES A. KLEIST Review for Religious" May I close,these reflections with a suggest.ion? All the prayers in the Itiner~rium are couched in the plural number. This is significant, though not at all surprising to one who knows the liturgy. We are never alone. We maynot have a travelling companion on. any particular trip; still, even. then millions of persons are, like us, "on the way" somewhere in the world. And even when we stay at home, others are journeying along the highways and byways of this" great world. The suggestion I would make, therefore, is that we accustom ourselves to say the Itinerarium as a regular part of our. daily devotions. We are all united by the strong tie of the Mystical Body. The value of such an exercise comes home to one at this time particularly when our men in the service need the special protection of God on tt2eir numerous and dangerous "ways." How .delighted they would be to know that there is some one at home .who remembers them by this special appeal to God's Providence. By a fervent recitation of the Itinerarium we.have an efficacious means of, as it were, making ourselves their travelling companions, of following them whithersoever their military commanders order them to go, of bringing down on them the very bles-sing of God which theymay stand in need of at an.y par~ ticular moment. There is another reason for adopting this salutary prac.- tice of the daily recitation of the Itinerarium. We may not be leaving home; and yet, we are "on the way" all the time. Between our private room ~nd the.chapel and the refectory and the classroom and the attic and the cellar and the gar-den and the rest 0f the premises, we are "on our feet," upstairs, downstairs, all day long, are we not.?- Eveh in the quietest community there are endless goings and comings. We are in constant" need of God's protection. Psalm 120 reads almost likd a commentary on the Itiner- 16 PRAYER FOR TRAVELERS arium: "I lift mine eyes toward the hills. ~ Whence shall help come to me? My help is from the Lord~the Maker of ¯ Heaven and earth. He'tvill not suffer m~ f~t to stumble: thy guardian will not slumber. Behold,':~He:~whb guards Israel slumbers not nor sleeps. The Lord is thy Guardian; the Lord is thy Shelter on thy right hand. The sun-shall not smite thee by day, nor the moon by night. The Lord shall protect thee from all evil. The Lord shall protect thg going and coming henceforth and for ever." The Itinerarium, deeply Understood in its significance for our spiritual life and daily uttered as a hearty cry for help, will save us many an unpleasant experience to Which we might otherwise be exposed, and will enable us tO travel through life's desert "in holiness and justice all our days." BOOKLET NOTICES Almightg Magic, by R. E. Southard, S.J. An account of some of the marvels of nature. Of interest to all; of special utility to writers, teachers, lecturers, -preachers, and retreat masters. 63 pages. 25 cents a copy. Published by: The . " Catechetical Guild, St. Paul, Miinnesota. ~ ' '" Reporter in Heaven, by R. E. Southard, S.J. An imaginary,visit to heaven. ~ ~ 5 cents a copy: Published by: St: Anthony's Guild, Paterson, N.J. "~,.~" ¯ His Favorites, a little book of reflections for the sick, by Rev. Joseph Lii~a's, P.S.M.~To Troubled Hearts, selections from the spiritual letters of Venerable Vincent Pallotti, translated from the Italian by Rev. George Timpe, P.S.M. Both pamphlets may be obtained from: The Pallottine Fathers, 5424 W~ Bluemound ¯ Road, Milwaukee,W~sc~nsin. No price given. Histo?g O~!ihe°Chu?cl~ of Christ, by Rev. Julius Grigassy, D.D., translated by ¯ Rev. Michael B. Rapach. ~ A texf book for Greek Catholic Parochial Schools. 114 pages. May be obtained from: Rev. Julius Grigassy, D.D., Braddock, Penna. No. price given. 17 The Devotion to the. Holy gamily Francis L. Filas, S.J. AMONG the major devotions of the Church one of the most recent is the devotion to the Holy Family. ~er- ¯ haps the most striking feature of its history is the fact that its growth paralleled the growth of the veneration of St. 3oseph. This phenomenon is easily understandable, for ,Jesus, Mary, and ,Joseph could not be honored together until each of them received due honor separately. We can. not here present the detailed reasons why ,Joseph's glorifica-. tion on earth was postponed; suffice it to say that after the Church firmly established in the world's consciousness the basic facts of our Lord's divinity and Our Lady's virginal motherhood, St. Joseph emerged from centuries of obscu-rity to take his place of honor as the recognized vicar of the Eternal Father on earth, the chaste husband of Mary, and the head of the Holy Family. The devotiofi to the Holy Family, as we now know it, explicitly came to the fore in the mid-seventeenth century, but its fundamentals ~had always been implicitly recognized in the Church. From the very beginning the accounts of St. Matthew and St. Luke testified that the divine Redeemer of mankind spent the greater part of His earthly life in the midst of a true family circle. The recurrence of such phrases as "the Child," "Mary His mother," "Joseph her husband," "His parents," and '.'He was subject to them," could leaqe no doubt of that. However, in the interpretation of these Gospel passages ecclesiastical writers chiefly_dwelt on the marvel of Christ's obedience rather than the parental virtues of Mary and Joseph which wel- 18 THE DEVOTION TO THE HOLY FAMILY corned the Child Jesus in the holiest atmosphere this world could provide. Thus, St. Ambrose stated, "Jesus' subjection is a lesson in human virtue, not a diminution of divine power.- Will those Who dezlare that the Son is less than the Father and unequal to Him because He is subject to Him as God, declare also that He is less than His mother because He was subject to His mother? For we read of Joseph and Mary, 'and He was subject to them.' The truth is that such obedience to parents brings no loss to any one of us but rather gain. Through it the Lord Jesus has poured faith and grace ir~to us all, that He may make us also subject to God the Father in the spirit of faith.''1 In demonstrating that the virginal union of Joseph and Mary was a true marriage St. Augustine more cl0selv approached our concept of the Holy Family, but even here .he failed to touch on that oneness of the trinity of Jesus, Mary, and Joseph which we venerate. "Every good of. marriage," he wrote, "was fulfilled in the parents of Christ --offspring, loyalty, and the sacrament. We see the off-spring in our Lord Jesus Christ Himself; the loyalty, in that no adultery occurred; and the sacrament, because no dissolution of the marriage followed.''2 ~ The first writer to join the three, holy names, appears to have been the ninth-century abbot, Walafried Strabo, who commented, "The shepherds found Mary, Joseph and the Child; t/~rougfi tl~ese tfiree the world was healed.''~ IAater, St. Bernard added more to the recognition of the dignity ot~ Mary.and Joseph as the divinely chosen intimates of Jesus on earth. "Who was s.ubject? And to whom? God to man; God, I repeat, to whom the angels are subject, whom 1Ambrose. Enarr. in Ps. 6l; 2Augustine. De Nup. et Concttp., 1, 13--ML 44, 415. 8Walafried Strabo, In Luc. Z, 16--ML 114, 896. 19 FRANCIS L. FILA$ Reoieto /:or-Re!igious principalities and powers 0.~bey, was subject to Mary, and not only to Mary, but t0~ose~h also because of Mary. Marvel, therefore, both at God and man, and choose that which gives greater wonder--whether it be the loving con-descension of the Son dr the exceedingly great dignity of His parents. Both amaze us, both are. marvellous. That God should obey man is lowliness without parallel, but that man should rule over God is elevation beyond com-parison.- 4 The first public commemoration of the Holy Family-- .far too incidental to be called "a devotion"--occurred at Nazareth in the fourth century. Here churches were built on the traditional sites of the house of St. Joseph and the house where the Angel Gabriel appeared to Our Lady. The Hidden Life was indeed honored, but never under that explicit title whereby " just as Abraham saw three persons~ and adored one, so holy mother Church ~ees three persons and honors one fact.''5 " Perhaps more noteworthy because more explicit is the .veneration which sprang up along the route of the flight .into Egypt. At Faramah on the boundary of Egypt facing Palestine a chapel was built (about 800 or earlier) in honor of the Holy Family, who supposedly entered Egypt at the spot. Traditions of a half-dozen other localities claimed that the three pilgrims tarried in each plate. Some of these traditions still live it; Coptic calendars of the eighth and ninth centurie~ which list a feast called "The Flight of the Holy Family" for November 6, and another feast that also commemorates the entire Holy Family on the 24th of the month P~isons (May 31), "The Entrance of 3esus into Egypt.''° 4Bernard, Homilia I in. Missus Est. .SMariani, De Cultu Sancti dosephi Arnplit~cando, 44. 6Nilles, Kalendariura manuale utriusque ecclesiae orientalis et occidentalis, Oeniponte, 1896, II, 693, 702, 719. " 20 ,Ianuar~, 1944 THE DEVOTION TO THE HOLY I::AMILY The great awakening otcurred in Europe .during the twelfth century and thereafter. A wave of special lov.e of 'jesus and Mary swept ovxr the faithful who sought to follow the course of these two lives down-, to the last d~tail, including, of course, their dependence on St. 'joseph. Since the canonical Gospels deliberately screened the period of the Hidden Life, the common folk fell back on the apocryphal legends to fill-the gap. The acceptance of the.se ,spurious (though well-intentioned and charming) legends was most uncritical, but it was done in a spirit of deep piety. Thus, in. the popular rhyming legends, in the por- .traits by the masters, and in the many.widespread Miracle Plays, the Gospel story of ,Jesus, MarY, and Joseph was Set forth with imaginative coloring that made the Holy Fam!ly a vivid reality for the medievals. If is from this period that we must date the tender contemplation of life at Nazareth, as instanced in the writings of St. Bernard, St. Bernardine of. Siena, and the Meditations on the Life of Jesus Christ of Pseud.o-Bonaventure. During the middle of the seventeenth century the devo-tion ~o the Holy Family appeared as we now know it. Through the~efforts of Francis de Montmorency-Laval,. first Bishop of Quebec, it was propagated in Canada after its diffusion throughout Italy, France, and Belgium. At the samb period Mine. de Miramion, a friend of St. Vincent de Paial, established (1661) a religious community, the Daughters of the Holy Family, to do charitable work in France. This was the first of the religious congregations ,to be placed under-the special patronage of the Holy Family. In 1844 a Belgian officer, Henri Belletable, founded the "]krchconfraternity of the Holy Family" in order to organ-ize working-men against socialism. At Lyons .in 1861 Father Phillip Francoz, S.J., established another group .21 FRANCIS L. FILAS Reoieu~ ~or Religious somewhat different in scope from BelletabIe's archconfra-ternity~ This was the "Association of the Holy Family," whose members were families rather than individuals. They were dedicated to the ideals of the Holy. Family. and recited special family prayers in common in their homes. It was in connection with Leo XIII's approval (i892) of this association that the .Pope issued the letters which present the nature and purpose of the devotionto the Holy Family so excellently that excerpts from these documents have been selected, by the Church as Lessons for the Second Nocturn of the pre.sent feast of the Holy Family. In 1893 Leo permitted the feast to be celebrated on the third Sunday after Epiphany and himself composed the hymns for its new office. However, owing to conflicting rubrics the Con-gr. e~ation of Sacred Rites in 1914 changed the date of the feast to January 19. Seven years later, ~Benedict XV extended the feast tothe universal Church, ordering that it be observdd on the Sunday ~ithin the Octave of the Epiphany. 7 In what does the devotion to the Holy Family con-sist? It is more than a mere combination or accumulation of the honors paid separately t6 Jesus, Mary, and Joseph; rather, in the words of Leo XIII, "in the vdneration ofthe Holy Family the faithful rightly understand that they are reverencing the mystery of the hidden life which Christ led, together with His Virgin. Mother and St. Joseph." The purpose of this joint veneration is that Catholics might be drawn "to increase the fervor of their faith, and to imitate the virtues which shone forth in the divine Master, in the Mother of God, and in her most holy spouse.''s There is no doubt, Leo affirmed, that God in His providence estab- 7Pauwels. Periodica de Re Morali et Canonica, 10, 373; decree dated October 26, 1921, AAS, 13, 543. gAuthent. Collect. Decret. S.R.C., n. 3740. 22 Januar~t, 1944 THE DEVOTION TO THE HOLY FAMILY lished the Holy Family in orderthat Christians of all walks o~f life might be' provided with attractive exemplars of absolute perfection. "In 3oseph heads of the household have an outstanding model of fatherly watchfulness and-care. In the holy Virgin Mother of God mothers possess an extraordinary example of love, modesty, submission, and perfect faith. In Jesus, who 'was subject to them.' children have the divine picture of obedience to admire, reverence, and imitate.''~ Benedict XV called attention to the striking unity of the devotion to the Holy Family. when he wrote: "With the increase of devotion to St. Joseph among th~ faithful there will necessarily result an increase in their devotion toward the Holy Family oi~ Nazareth, of which he was the august head, for these devotions spring spontaneously one from .the other. By St. Joseph we are led directly to Mary, and by Mary, to the "fountain of all. holiness, Jesus Christ, who sanctified the domestic virtues by his obedience toward St. Joseph and Ma~y. Religious communities have always been foremost .in imitating the charity, obedience, and spirit of work and of prayer that pervaded the Holy.House of Nazareth. How-ever, in addition to this method of practicing genuine devo-tion to the Holy Family, there is a most urgent need to utilize.the devotion in another respect. .The Holy Family is the exemplar and patron of the family, which is the cor-nerstone Of society, and which is today being attacked by a most destructive campaign. For the go.od of the Church and for the good of our nation, the apostolate to save the family calls for prayer and action. Probably in most cases. thi~ requirements of the state of life of religious prevent aibid., n. 3777. ldBe~ediet XV, Motu Proprio, "St. Joseph and Labor," July 25, 1920, AA$ ~2, 313. 23 FRANCIS L. FILAS direct external labors in this regard; but each and every religious can offer a life of generous prayer and fidelity to rule in order that the intercession of St. 'joseph and Our Lady will," through the merits of ,Jesus of Nazareth, bring down God's special graces to protect our families from the baneful principles of modern paganism. May they be led to imitate lovingly the family life of,Jesus, Mary, and Joseph. THE FAMILY ROSARY Father Patrick Peyton, C.S.C., who has been working zealously ~for two years to reestablish the salutary devotion of" the Family Rosary, some time ago sent usa lengthy report of the success of this work. We are giving here a brief summary of the facts in the report that seem to be especially pertinent to our readers. A nation-wide campaign to restore the Family Rosary was begun in 3anuary, 1942, to provide families with an easy but effective means of coml~atting the evils that beset the American home and. to provide the. young people of those homes with a weapon'of self-defense against the temptations with which they are faced. Ecclesi-astical authorities and lay leaders have joined enthusiastically and effectively in the campaign. Bishops, in particular, have preached on the Family Rosary: have writ-ten pastorals and editorials about it; have suggested radio programs that would make it easy for families to get,down on their knees and unite with the broadcasts: have inaugurated definite campaigns to promote the devotion in their dioceses; and have asked for and promised prayers for the success of the campaign. Two especially efficacious ways of getting the Family Rosary started in a home are: (1) to urge members of the armed forces to write home and ask that the Rosary be said for them; and (2) to get children to make the suggestion to their parents. Chaplains have the most favorable opportu.nity of ut(lizing the first method, though ~.~ey can b~ greatly aided by all who correspond with members of the armed forces: religious, no "doubt, have the best opportunity of in'spiring the children. At the time the report was issued, religious had already begun to join wholeheartedly in the campaign. A. Superior General of a congregation of men had promised to address a circular letter to his congregation on the Family Rosary. The Mother General of a congregation of women had been giving tfilks on the Family Rosary in the schools iri which her Sisters were re.aching. ~he reported that in every classroom she entered she found some children whose families had already been won over to the commbn recitation of the Rosary. The foregoing are but a few of the facts in the report. Perhaps we can publish more later. --Father Peyton's. address is: The Reverend Patrick Peyton, C.S.C., 923 Madison Avenue, Albany, New York. 24 Religious and :he I:::ncyclical on. :he h ysfical Body Patrick M. Regan, S.J. IN RECENT years Catholics have often been accused, and h~ive often accused themselves, of neglecting the papal encyclicals. Frequently. they excused themselv.es on the pretext that "the encyclicals were concerned with world problems or with ecohomic matters and like subjects which held no particular interest for ordinary individuals. Many of the faithful felt these subjects were'far beyond the grasp of their intellects and so held themselves excused. Be that as it may, in recent months a new encyclical has come from our Holy Father on the Mystical Bodyof Christ, which is the personal concern of every single member of the household ~of the faith. No examination of c~nscience can ever return the verdict: this en~ycli~cal is not for me. Its subject matter touches our whole Catholic life in practice from cradle to grave. Moreover the tenor of the papal document and, in fact, explicit statements in every para-graph of certain portions of it, almost command us: take and read, study deeply and assiduously. The Pope seems to have anticipated our usual indifferent attitude toward his pronouncements and to .have "forestalled every lame excuse. Of Such universal concern is the teaching of this encyc-lical that Plus even declares: "Moreover, we trust that the following exposition of the doctrine of the Mystical Body of Christ-will be acceptable and useful to those als0 who are without the fold of-the Church." He then a~signs as the reasons for this acceptability "not only the fact tha~ 25 PATRICK M. REGAN Review ~or Religious their gobd will toward the Church seems to grow from day - to day, but also that, while before their eyes today nation rises up against nation, .kingdom against kingdom, and discord i~'sown everywhere with the seeds of envy and hatred, if they turn their gaze to the Church,-if they con-template,. her divinely given unity--by which all men of every race are united, to Christ. in the,bond of brotherhood -:-they Will be forced to admire their fellowship in charity, and, with the guidance and assista.nce of divine grace, . will long to share in the '~same union and charity " If the encyclical concerns even tho~e outside the fold, still more .does it concern every member of the .Church1 itself. Since this is so, what shall, we say of the interest of religious in this doctrine? Surely it is not too mu~h to assert that each one should feel .personally obligated to make himself master" of the doctrine according to the tal-ents and pos!tion God has assigned him. The very opening. ~ar~graph 0f the letter seems to insinuate this: "Illus-trating, as it does, the grfind and inestimable privilege of our intimate union with a Head so exalted, this doctrine is certainly calculated by its sublime dignity to draw a.11 sPiritual-minded men to deep and serious study, andto give them, in the truths which it unfolds to the mind, a strong incentive to such Virtuous conduct as is conformable to its lessons." Religious have given up all things to follow chiist. Who, then, should have a deeper interest in what concerns intima.te union with Christ? Who more sincerely appreciates strong incentives to Virtuous conduct? Reli-gious too enjoy many more opportunities than people of the world to be spiritual-minded; in fact they should be that by the very nature of their vocation. They above all. then, should be attracted by the sublime dignity df the doctrine, and s16ould exhaust to the full the special advan-tages they enjoy for serious study of it. 26 danuarg, 1944 ENCYCLICAL ON THE MYSTICAL BODY For tbeSpiritudl-Minded A few paragraphs further on the Pontiff explains the appeal of the doctrine to the spiritual-minded.~ Remarking that in the present world crisis the faithful are of necessity drawn more to spiritual things and are ~hus in a position to draw more profit from the lessons, he voices the hope "that the~e our instructions and exhortations will be the more helpful to t~he faithful . . . For we know that, if all painful calamities of this turbulent period that cruelly tor- .ture almost countless men are accepted as from God's bands with calm and submissive spirit, they naturally lift souls above the passing things of earth to those of heaven that abide .forever and stimulate a certain thirst and keen desire forspiritu, al things." If these remarks aretru~ of the faithful in general, how much more true are they" of religious, who imitate Christ in seeking the kingdom of God~ not only in adversity, but always and everywhere, as their only call in life? Still more pertinent are the following sentencesin ¯ which the Pope notes the conditions specially favorable to the study of the do~trine: ~because of the present-day calamities "men are moved and, one might say, compelled to be more thoughtful in seeking the Kingdom of God. The m6re men are withdrawn from the vanities of this world and from the inordinate love of temporal things, certainly tl~e more likely it is that they will perceive the light of heavenly mysteries." Religious did not have to wait for World War II to see the vanity and emptiness of worldly riches. "When kingdoms and states are crumbling, when huge piles of goods and all'kinds of wealth are sunk in the measureless depths of the sea, and cities, towns, and fertile fields are strewn with massive ruins and defiled with the blood of brothers," then men will see that all is vanity; th~n they will be prepared to study the mysteries that per- 27 PATRICK M. REGAN ~ Review for ~Religious tain to life everlasting. Surely religio, us, whose one prin-ciple of life is that nothing matters but God's service, will find that the study-of God's mysteries fits into their main interest in life. Reasons/:or the Encyclical All the reasons assigned by the Sovereign Pontiff for addressing the world on the subje~t of the Mystical Body affect religious, but some of these reasons are especially perti;aent. For example, it is particularly true of religious "that many today are turning with greater, zest to a study that delights and nourishes .Christian piety. This, it would seem, is chiefly because a revived interest in the sacred .lit-urgy, the more widely spread custom of rece.iving Holy Communion, and the more fervent devotion to the Sacred Heart of Jesus practiced to.day have brought m.any souls to a deeperconsideration of the unsearchable riches of Christ that are preserved in the Church." ~ With this vision before him of the multitude zealou~ for a study that nc~urishes Christian piety, our.Holy Father himself assumes the task of teaching this difficult, yes, mys, terious doctrine. At the last moment, however, just before he begins his explanation of the doctrine he calls to our attention other weighty reasons. There are many errors prevalent concerning this doctrine, not only outside the Church but among the faithful also. And it might be added that many religious, too, have been affected by these errors. These are the words of the Pope: ".Nevertheless, while we can derive legitimate joy from all this, we must confess that grave errors in regard to this doctrine are being spread among those outside the true Church, and that~ among the faithful, too, inaccurate or thoroughly false ideas are entering that turn minds aside from the straight path of truth." 28 danuarg, 1944 ENCYCLICAL ON THE MYSTICAL B~)DY Setting aside the errors outside the Church as less per-tinent to our present subjecti we cannot fail to recognize in .the fol!owing the description of. some religious: "As a result of these conflicting and mutually antagonistic schools of thought, Some, through empty fear, look upon so pro-found a doctrine as something dangerous and. so they fight shy of it as of the beautiful but forbidden fruit of Para-dise." We must rather flee the danger Of the "false mgsti-cism creeping in; which, in its attempt to eliminate ~the immovable frontier that .separates creatures from their Cre-ator,, garbles the Sacred Scriptures." This false mysticism, together .with the false rationalism and popular naturalism rampant outside the Church, is the really dangerous for-bidden fruit. Pius reassures us with regard to the true d0c- .l~rine: "Mysteries revealed by God cannot be harmful to men ;. nor should they remain as treasures hidden in a field-- useless, They have been given from on high precisely to help the spiritual:progress of those who study them in' the spirit of piety." Deep and Serious Studg The Holy Father not only assigns the reasons for writing on the doctrine of the Mystical Body; he also, a's a-skilled teacher, sounds the keynote for his class. -This is not a "fresh air" course he offers, not a course to be merely audited, not a course that can be mastered with no further effort than paying strict attention in class. From the out-set. we are implicitly warned against thinking that the course might¯ be entitled: "Doctrine ot~ the Mystical Body Made Easy"; for the very second sentence of the Encyc- ¯ lical states that "this doctrine [of our intimate union with the Head] is certainly calculated by its o sublime dignity to draw all spiritual-minded men to deep and serious study. '.' 29 PATRICK M. REGAN Reoietv for Religious That the Holy Father envisions the reception of his teaching in an atmosphere of deep thought is brought out also in the outline of his plan immediately preceding the first or'explanatory part of the Encylical. Speaking of the lessons he will draw from the doctrine, he explains that these lessons "will make a deeper study of the mystery bear yet richer fruits of perfection and holiness." He seems" to ieassure us that, though we may never fully plumb the "depths of the mystery, yet the deeper our understanding, the richer will be the fruits of holiness. Surely, that is a ~trong incentive forthe religious to study the mystery. . Since deep study involves.reflectio, h, it is quite to expected that the explanation of the doctrine should begin with the words: "When one reflects on this doctrine . " Thus the Pontiff continues his lecture, punctuating it throughout with, similar observations. For example, he concludes the section on Christ, the Founder of the Body, With! ."One who reverently considers this venerable teaching will easily discover the reasons on which it is based." Perhaps the religious will take the cue and repair to the chapel to make some. reverent considerations of the Encyclical there in the presence of the Founder of the Body. Meditation Yes, the doctrine is an appropriate subject of medita-tion. Of this we are assured in the Encyclical: "Deep mys-" tery this, subject o'f inexhaustible meditation: That the salvation of many depends on the piayers and voluntary penanc.es which the members of the Mystical Body of Jesus ~Christ offer for this intention and on the assistance of pas-. tors of souls and of the faithful, especially of fathers and ¯ mothers of families, which they must offer to our Divine Savior as if they were His associates." Plus returns to this idea later when treating the topic, ' 30 January, 1944 "ENCYCLICAL ON THE MYSTICAL BODY "Christ, the Savior of the Body." Adverting to the fact that "we have already treated this subject clearly enough, when treating of the Church's birth on the cross, of Christ as the source of light and principle .of sanctity, and of Christ as support of His Mystical Body," he goes on to sfiyl "there is no reason why we should explain it further.'.' However he adds as a sort of afterthought: "but rather let us all, giving perpetual thanks to God, meditate on it with a h"umble and. attentive mind." No matter how clearly the subject has been treated, and despite the fact that there is no reason for further explanation, much still remains to be learned concerning this doctrine. But for this further mas; tery, Pius "turns us over to Christ, the Great .Teacher,. exhorting us at the sa~me time to listen to Him with humil,. ity and attention. Study o[ Mysteries Naturally many religious will be taken aback at the thought of studying quite formally a deep mystery of our faith. That is the work of skilled theologians, we reason: while our part isto share in the fruits of their labors by reading their books, or listening to their sermons or lec-tures. But no, the Holy Father would have us take up the direct study of the mystery of the Mystical Body fgr our-selves. In fact, over and over he insists on this idea of study. On the other hand he anticipates our reluctance to undertake Such a task; or, it may be, even our consterna-tion at thevery thought of facing a mystery in the hope of penetrating it. Hence he cites a declaration of the Vatican Council, which will not only allay all fears but even indi-cate a method of studying the present Mystery: "Reason illumined by faith, if it seeks earnestly, piously, and wisely, does attain, under God, to a certain knowledge and a most helpful knowledge of mysteries by considering their anal- 31 PATRICK M. REGAN Review [or Religious ogy with what it knows naturally and their mutual rela-tions and their common relation with man's last end." What an insPiring thought it is, that the very least among us may go directly to tl~e official enunciation of this doetrineby the Supreme Pontiff himself. What an encour-aging thought that we can be certain, on no less an authority than the Vatican Council itself, of attaining with God'sgrace ~o a sure and helpful knowledge,of the mys-terious doctrine of the Mystical Body. Many of us per-haps must accuse oursel~ces of being content to know only the a-b-c's of our holy Faith. One would almost suspect that.Plus had such in mind as he seems to strive to arouse us from our lethargy and get .us to study the Church, the hope of salvation. What an intellectual.and.spiritual°ban, quet a~aits the religious who approaches the study of this doctrine with eager and humble spirit! We leave the reader tO ~enjoy that banquet for him-self. Meanwhile we would exhort him to keep in mihd, as he studies, thaf foryears he himself has bedn a living mem-ber of this mystery, the Church; that all i~s mysteries, its doctrines, sacraments, hnd graces have touched his. life at every point along the way. In other words he has lived this life of mystery for many a year: surely it is high time to meditate it long and well. Exhortations Although we leave most of the work of teaching to the Encyclic.al itself, still we feel obliged to call attention to certain exhortations particularly appropriate to. religious. Outstanding among these, one that the very name ."Mysti-cal .Body" will bring to mind is this: "When, therefore, we call the body of Jesus Christ 'mystical,' we hear a solemn warning in .the very significance of the word. It is a warning. that echoes these words of St. Leo: 'Recognize, O Christian, 32 danuarv, 1944 ENCYCLICAL ON THE MYSTICAL BODY your dignity, and, being made a sharer of the divine nature, go not back to your former worthlessness along the way of unse.emly conduct. Keep. in mind of what head and of .what body you are a member.' " Again there is the paragraph exalting charity for our imitation: "Charity, then, more than any other virtue, binds us closely to Christ. On fire with this flame from .heaven, how many children of the Church have rejoiced to s~ffer insults foi Him and to face and overcome the hardest trials, though it cost their lives and the shedding of their blood. For this reason our Divine Savior earnestly exhorts us in these words: 'Remain in my love.' And as .charity, if it find no outward expression and effectiveness in ,good work, is something jejune and altogether empty, He added at once: 'If you keep .my commandments, you will remain in my love; as I also have kept my Father's com-mandments and remain in His love.' " The exhortation that follows on love of neighbor may be summed up in the. pointed question of the Holy Father: "How can we claim to love the Divine Redeemer if we hate those whom He has redeemed with His precious blood so ¯ that He might make them members of His Mystical Body?" Rejecting the "opinions of those.who assert that little importance should be given, to the frequent con~ession of venial sins," the Pope implies a special exhortaion to reli-gious in these words: "to. hasten daily progress along the path of virtue, we wish the pious practice of frequent Con- , fession to be earnestly advocated. By i.t, genuine self-knowledge is increased; Christian humility grows; bad habits are corrected; spiritual neglect and tepidity are con-quered; the conscience is purified; the will strengthened; a salutary self-control is attained; and grace is increased in virtue of the sacrament itself." Again, the following words, nothing more than a mere PATRICK M. REGAN statement of fact, are nonetheless a powerful exhortation for any religious: "Moreover, the common practice of the saints as well as ecclesiastical documents demonstrate hov~ highly everyone should esteem mental prayer." Puzzled perhaps by the teaching¯ of those who "would spread abroad the idea that prayers offered to God in private should not be considered worth very much," the religious might have wavered in his loyalty to his mental prayer: .What more encouraging ¯than to hear the foregoing words from the Holy Father himself on this subject, so dear to the heart of everyone dedicated to God. in the service of ~e.ligion! ,Fin'all,y, this whole doctrine of the Mystical Body teaches one lesson above all--love, of the Church. Nat-urally then we expect, to hear: "The vastness of Christ's love for the Church is equalled by its constant activity. With the same charity let us show our devoted active love .for Christ's Mystical Body.;' May we as'r~ligious measure ,up to the high standard of dedication attributed to us in .th~se words: "And so we desire that all who claim, the Church as their mother should seriously consider that not ¯ only the sacred' ministers and those who have consecrated themselves to God in religious life, but .the other members as well of the Mystical Body of ~lesus Christ have the obli-gation of working hard and constantly for .the upbuilding ~and increase of this Body." May our deep study and fer-vent meditation of the Encyclical help us to a deeper real-ization of our obligations as religious to the Mystical Body of, ~lesus Christ) 1For the study of the encyclical, we recommend the edition published by the Ameri-ca Press, which contains an Introductory Analysis, Study Outline. Review Questions. and a Selected Bibliography prepared by Father ylo, seph Bluett, 34 L'Allegro Francis 3. McGarrigle, S.3. AMAN'S duty of joy and cheerfulness is the state of mind, emotion, and will, that should result from his awareness of the great purpose and worth of his. existence. Man can and should be constantly cheerful only if he is convinced that "life. is worth living. '° His cheerful-ness must be essentially the "joy of living." 'joy .grows and flourishes only in the cheerful garden of belief in God's infinitely wise and good purpose for man. Consequently, sadness has its habitat in the dark and dank swamp of atheism andvice. It is ~/mephitic weed that will effectually choke out all fragrant plants of happiness and virtue, if it is allowed to grow in the soul. The best way to extirpate it is to get at its roots. ,Joy and suffering are not by any means incompatible. The one who loves is joyful to suffer f6r the beloved. The laborer who suffers in his labor has joy in the thought of a high wage. A~ surely as man has instincts that are opposite to one another, so surely his life must contain suffering: some form of frustration. For the satisfaction of any one of man's tendencies usually involves the frustration of another .tendency; and thus pleasure always casts the shadow of suffering. For instance, the fatiaer of a family may satisfy his parental instin& by bard labor in caring for his family: butby that very fact he frustrates his tendency to ease and amusement. The soul would have no rainbow Had the eyes no tears. --3. V. Cheney, "Tears." 35 FRANCIS J. MCGARRIGLE Reoie~o [or Religious Nor is cheerfulness the aloof, self-centered, touch-me-not withdrawal from sorrow-laden surroundings and' per-sons, in order to indulge in a sort of Nirvana of emotiom ¯ with studied indifference to the woesof others. Cheerful-ness is bes( fostered in sympathy and interest in others' mis.- fortunes. "Blessed are the comforters; for they shall be comforted"; and the comforters' blessedness or joy is not merely eschatological; it is this-worldly joy as well as other-worldly joy. The cheerfulness of the poor who are not envious of their more fortunate neighbor, while., sympa-thetic with their less fortunate one, isa matter of inspiring experience. Frequently both the smile and the sympathy lessen on the face of man and woman as the money increases in their swel.ling purse. ¯ The reality of life is shocking and crudeonly for those who do not know the wondrous meaning of life. The pes- .simists of humanity are not the oneswho have most to suf-fer; they are often persons in relative ease, but mentally :children who do not see the worth of the schooling of life; Especially literary and socialite professionalsufferers believe that self-knowledge and worldly wisdom consist in abnormal talent for discovering reasons for boredom, unhappiness, and criticism. -Tolstoi, a disillusioned man, quarrels bitterly with the whole scheme of the universe, and finds nothing of joy in life.but to dig the ground for" the sake of digging the ground. The reason is that he does no.t know what life is about. Two other Slavs, Poushkin and Lermontoff, sadly~labored over the reason for human, existence and in their poems and other writings found only" pessimistic replies. Poushkin, father of Russian lyric poetry, addresses life thus dolefully: Useless gift, gift of chance. What unfriendly power Has drawn me from the darkness? . . . There is no goal for me . . . ~6 Saturnine Byron, in "Euthanasia," sums hp.in two lines his lugubrious views of tlde worth Of living: 'And know! whatever thou hast been; 'Tis something better not to be. Pessimism, chronic discontent and sadness, is essentially the convicti6n that life is not worth living. Many amongst the best known German philosophers are pessimists fol-lowing the conviction of Sophocles, the Greek tragedian: "Not.to have been is past all prizing best'" (OedilOUS" Co-lonnus) . Schopenhauer calls life a sh~m, an annoying and point-less interruption of the steady calm of eternal nothingness: "The knowledge that it. is better not to be, is not only the most important of truths£ but also the oldest of wisdom,.'.~o. (Werke, ed. Deussen, III, .693). For Schilling, life is a farce, an absurd romance; for Feuerbach it is a madhouse and a jail. Eduard von Hart-rn'ann tells us that the genius sees through the" illusion of life. and finds it unendtirable, Whilst the.generality of mankind labor on in wretched contentment, slaves of the error, and delusion that they can be happy. After perceiving the ill,u.- ¯ sions of life, man sees the conclusion to be drawn: Nirvana, painless nothingness (Ausgetoal~tte Werhe, dd. Copeland, !II, 76). Most European pessimism likewise borrows its Views from the Buddhism of India, and like it, more or less logically and veiledly draws the conclusion of the blessed-ness of self-annihilation,, suicide. There have been weird societies for the promotion of suicide, on,e in Paris at the beginning of the nineteenth cen-tury. The members placed their names in an urn; and as their nameswere periodically drawn, they killed them-selves in the presence of the other members as the tetric expression of the worthlessness of living. In Italy, with other so-called thinkers, Leopardi. FRANCIS "J. McGARRIGLE laments that¯ no one can be intelligently happy. Life according tothis moping poet, by its very nature is infe-llcita, unhappiness: "I cannot imagine a use for life; nor any fruit of it" (Canto Nottttrno). In his self-pity he speaks to his heart: Be quiet forever; you ha.ve beaten enough; the earth is not ¯ worthy of your sighs. Life is nothing ~but bitterness and :. ycearzness; there is nothing else in it. The world is nothing ¯ but mire. Be quiet;.be in despair forever. Destiny holds ngthing to us but death. Despise henceforth yourself and nature, and the shan~eful hidden power which decrees the ruin of all and the infinite variety of all. (Poesies et oeuvres morales. French Transl. 1880, p. 49.) D'Alembert, amongst French pessimists, aligns himself With such "strong" men as Leopardi thinks himself to be: "Be great," he says, "and you will be unhappy." ' Disbelief" in the immortality, of man can see only dis-heartening frustration and deadening sorrow as funda-menial and final, involved in the very nature of man and his environment. Life for such disbelievers is inherently and utterly "a business that does not pay expenses," a thing far better if it were not. When the godless or materialis,tic philosopher does pro-pose optimism as a principle of life, hi does so on patently insufficient reason, in mere bravado, whistling in the dark. 'Some others are cynical, such as Oscar Wilde ("The Pic, ~ture.of Dorian Gray") saying that the basis of optimism is Sheet terror in facing life. Wrong in their valuation of living, materialists are n~c.e~sarily wrong as to the basis of optimism and joy, as is Herbert Spencer (The Data oF Etbics III) : There is on~ postulate on which pessimists and optimists agree. Both their arguments ~issume it to be self-evident '~ . that ,life is good or bad, according as it does or does not !. brinl~ a surplus of agreeable feeling. : 38 danuarg, 1944 L'ALLEGRO Optimism that ,is sound and ~pessimism that can give some. account of its source, are founded, not on feeling, but on the primary conviction that life. is, Or is not, worth living that the purpose of life is, or is not, worth the suf-fering it entails. -~. -- Quite a number df self-estemed intelligentsia: and worldly-wise hold that there is so little joy possible .in life that we must prove our right to it at all. "What fright have we to,napplness. , .(Ibsen, Ghosts I.) 3oy, they ~thinki is only for simpletons; Great and experienced minds~ among, whom they class themselves, must appear, bored, cynical, and disgruntled with life and with. everything in it. Sophocles~ however,~ says .of them in his Ant(qone: "The man for whom the joy of lif~ is gone, lives no~more~; he should be counted among the dead.~' ._" Many modern novelists, and~ssayists hav~ frankly abandone~ the possibility of happiness as a goa:l. The be~t they can offer as an ambition is. the empty shadow of piness without its soul-filling substance, the panting.quest for happiness without the possibility oL its acquisition, t.he ¢arrot dangled before the eyes of the silly donkey whom.s.ly -nature thus dupes into dragging with much labor the back~ breaking load of living. _ The deluded donkey, they tell :us, will never reach the luscious-looking carrot; and t,~here .is no welcoming manger awaiting.him at his weary journey's end. At last he will buckle under, ~ollapse and fall, the carrot still unattained. Anyway; they add.as a footnote, the carrot, agreeable as it looks; would prove disagreeable: if reached at last. Together with this defeatist attitude toward lif.e, strangely enough, there is~joined a. feverish longing forjo'~ and an amazingly mad chase after it; and all the while the~e same disillusionists assume a contemptuous superciliousne~} towards cheerfulness. They think itbefitting their elevated ':FRANCIS J. MCGARRIGLE :mentality to pQrtray on their grim countenances the cosmic boredom of living. .~ ~ It can be, too, that there are some lopsidedly pious Souls who.scent an insidious enemy of piety in every ~joy. Gaiety is to them always something .ribald. As Macaulay writes in his History of England (vol. III, c. II): "The ¯ Puritan hated bear-baiting, not because it gave pain to the bear, but.because it gave pleasu[e tO the spectators." On . the other hand, there are still simpler sduls to whom all religion and piety are repulsive because they scent in it the sworn enemy of every joy. However, one would gather from the writings of G. K. Chesterton that it was largely his sense of humor anal joy that established his belief in God and in the Church. The truth is that joy is an essential nutrition of human life, a greater necessi~ty than bread, a power of life, and an immense worth of life. The troUble with the pessimikts, philosophical or social, is that they are the simpletons, who look for hap-~ piness and joy outside their own minds, in riches, pleasure-hunting, social or political notoriety--all and any of which, by themselves, wipe off the human faceits smile of joy. Condition, circumstance, is not the thing; Bliss is the same in.subject or in king. --Pope, Essay on Man. They have not realized that to increase one's toys is not to increase one's joys. They seek joy from all sources but the true one: and finally, with Francis Thompson (in The Hound o[ Heaven), they say by the constant tedium of -their faces and the constant bitterness of their tongues: And now m'y heart is as a broken font, Wherein tear-drippings stagnate, spilt down ever From the dank thoughts that shiver Upon the sightful branches of my mind. ¯40 danuar~l, 1944 L'ALLEGRO All the bright~ lights of care-society, all the tom-tomming of jazz, all the social fir.ew0rks, all the scurrying of business, all the flitting from one place to another, .are mainly din and distraction for the stunning of joyless minds. So-called-modern art and so-called modern music-are the most joyless ever. excogitated,, because they 'iecede farthest from thought of God and His providence .for mani. More atheist than the Roman and Greek paganism, they see man and his life only with the unsmiling eyes of the animal and interpret him only in the fate and destiny of an animal. Modern art and music, are the saddest ot~ all art and music ,because they are the "most inhuman of all. They cannot smile; and the definition of man-is anirna( risible: '."the' animal that smiles." To study an exp0si; tion of modern art or tO listen tO moderri mi~sic is to dreriCh one's spirit with cold watermmuch ot~ it- dirty. ' -The joy of the theist is the only possible joy, for he alone knows wl-iere human lithe is going and has the assur~ ance that, it~ he So will it, nothing can hinder him.fr0ni reachinghis exCeedingly desirable destination. A ChriS-tian optimist sees an opportunity in every calmity; a pagan pessimist sees a calamity in every opportunity:. Successl is getting what you.want; happiness is wanting wl'iat you get. The reason is that happinessdepends on one's own outlook and dispositions. No one can make us happy or' unhappy;we do it ourselves, and we alone can do As Publius Syrus tells us in his Sententiae, "No man is happy Unless he believes he is." Enviroriment gives us the opportunity for happiness or unhappiness; but our own attitude of mind to our environ; merit constitutes our happiness or unhappiness. Humor and cheerfulness anddeep joy are by no means correlatives of comfort, riches, ease, learning or notoriety. FRANCIS J. MCGARRIGLE " Review for Religious ¯ Because nobility is not idependent on exterior things, bkcause it is an attitude of mind and will, nobility nor-mally has joy and cheerfulness as its distinguishing trait. Small souls are sad souls;.great souls are glad souls. There is no question but that one must be noble in character to be cheerful constantly; for only "out of the strong shall come the sweet." Nobility causes cheerfulness; but there is also the mutual causality of constant cheerfulness in generating and increasing real nobility, with its necessary discipline of mind. Great minds alone have lea~rned, great heart.s alone have lived, the truth that duty is the only joy and joy is a fundamental duty. Joy and cheerfulness promote social intercourse and lubricate all contacts of" family, business, and general society. Alone one can sorrow; but none can be joyful alone. The cheerful man is sought as the best promoter, seller, and leader of men. All naturally admire the man who does not show the weakness and self-centeredness of sadness. In fact, no one is interested in sad accounts of our misfortunes, but all are attracted by our joy of living, as insects are attracted by light. Hence the jingle runs: Be always as merry as ever you can, For no one delights in a sorrowful man. The cheerful gospel of joy is brought to us by Christ, .who presents Himself as the Divine Model of correct human pS~rchology. To perfect human nature He teaches that man, His brother and sister, children of God the Father, should be joyous in living. "These things I have spoken tO you that my joy may be in ~ou, and that your joy may be fu.lfilled" (John 15:11 ) "and your joy no one shall take from you" (John 16:22).1 Christianity is essentially the religion of cheerfulness. 1The New Testament texts used in this article are taken from the Westminster Version.--ED. danuar~lo 1944 L'ALLEGRO Christ's messianic coming is foretold, as the coming of joy to the human race. "Many shall rejoice in his coming" (Luke 1 : 14). He is announced on the winter hills of Beth-lehem as the arrival of joy: "Behold, I bring you glad tidings of a great joy that shall l~e to all the people" (Luke 2: 10). In His divine masterpiece of psychology, the Ser~ mon on the Mount, He explains the reasons for the peace~ ful joy of living: "Rejoice and exult, for your reward is great in .the heavens" (Matthew 5" 12). Naturally Paul of Tarsus .emphasizes 'this dominant note of joy sounded by His.Master, "joy of faith" (Philippians 1:15). Hi~ greeting and wish for his Christian flock is "pdace and joy in the Holy Spirit" (Romans 14:17); may "the God of h.ope fill you with all joy" (Roman.s 15: 13) ; even though they have much to suffer: "rejoicing in hope, bearing tribu.- lation in patience." His ~o-apostle and Primate, St. Peter, teaches the same: "Inasmuch .as ye hax~e fellowships ih the sufferings of Christ, rejoice" (I Peter 4: 13). "~ The Church of Christ inculcates through its liturgy th~ joy of living. Its "Alleluia," the exclamation of joy, rings throughout its worship of the Mass and Office. Even in the season of sorrow, the exhortation .to r~joice, "Lae-tare!," begins the Massof the Fourth Sunday of Lent. Its official prayers are those of cheerfulness: the BenediCtus) Magniiicat, and Te Deum; and prayers of rejoic!ng are heard even in its funerals. The Church celebrates the death of her most notable children as their joyful birthday. "Merry Christmas" is essentially a Christian greeting; and Christmas, or any other day, can be merry, only when it is what it says "Christ's Mass," rejoicing over the life of Christ begun in Bethlehem, continued in the Bethfehem of every heart, and to be consummated in Christ's eternal happiness. The "Prince of Peace" means the "Prince of cheerfulness." 43 FRANCIS J. MCGARKIGLE The conflict of selfishness is practically all that is wrong with the world and human life, whether socially, politi-cally, commercially, nationally, or religiously; and selfish-ness is manifested invariably by lack of joy and cheerful-ness. . . Characteristic, tber, efore,.of.those who are most Chris-tian, the saints, is constant cheerfulness; so much s-o that xhe French express it thus: "Un saint triste est .un triste . saint" (a sad saint is a sad [specimen of] saint.) The real ",Christian lives up fully t_o the tranquilizing "principle: '~God is, and all is well" .(Whittier, "My Birthday"). Father Faber observes that "Perhaps nature does not contribute a gr.eatei, help to grace than. gaiety~' In this he but paraphrases the early Christian document, "Pastor,", written before the death of St. John the Apostle, namely, thai sadness leads to sin and joy to good. The most joyful of persons are, on an average, the me.mbers of religious orders; and they have the youngest of hearts, ahhougb they have renounced .the pursuit of revel, wilfulness, honor, and possessions, in which the imbecile world thinks to find joy.~ They honor God, theoGod of their hearts, in a very special way by the alacrity and cheer- .fulness of their service. Hence, too, their magnetic power , in drawing others to the service of God, whose burden of ~"~"~"l[fe they prove by their cheerfulness to be' sweet and light. Their joy is one explanation of their perseverance; for What we do with joy, we do to the end. ¯ Wise St. Teresa of Avila instructs her Sisters: Try, my Sisters, to be affable wherever you can with-out giving displeasure to God. Behave so that all with whom you converse will be pleased with your manner and company, and may never be rendered afraidof virtue. The more holy a r~ligious is, the more simple and gracious she should be in conversation. Never must you separate.your-self from your Sisters, however much difficulty you may L'ALLEGRO~ feel with them, and however little their ¢on~rersat~o~_ may please you. We must make every, effort to be affable and ¯ to please those with whom we deal, and especially our Sisters. : The joyous mood of St. Francis of Assisi, so popularL with Catholic and non-Catholic alike., arose from his intense spirituality; and this reassuring ~haract~ri.stic" undoubtedly was most potent in the engaging attraction., which he exercised over others in leading them to enthusi~. astic Christian life. Thomas of Celano tells us of St, Fran~: cis: "The saint Constantly, endeavored to persevere; in gladness of heart . With utmost, solicitude he avoided, the great evil of ill-humor." . . Ready and steady the Christian gazes into. the hollo~. eyes of Death. Despite his instinctive revulsion fiom thi~: death of the body, the Christian's joy is strengthend by: th_.e. thought of death, not the end for him, but the beginning of life; and with thisknowledge, his joy arises from,the correct evaluation of the things of time. He does not. live. in tile uneasy dismay of. wa!kirig over life's treacherous glacier, in the dark, without a guide, at the risk of being. engulfed at every sFep. He does not undergo the bitter dis~. appointment of placi.ng all his expectan.cy of happiness-in,. creature goods, which.were not made. to last or to sail.sly; for that which makes these spectral goods is, as in the case of bubbles, that which explodes them. The Christian has shorn grisled death of its fearful,¯ hess; and eq.ually sufferjng's barb has been cleansed of its venomous poison of hopelessness, the sensethat suffering.i.s of no avail, dead loss, The Christian grasps the nettle of suffering and ddath with firm hope and its sting is gone, Chamisso writes of a peasant woman, singing:at the door of her whitewashed cottage, while .with her own hands she stitched her shroud, so that when she should die, it would be ready: 45 I~RANCIS J. MCGARRIGLE " I wouldI were as wise as she Life's cup to. empty never sighing " .And still with joy like hers to see The shroud made ready for my dying. :. ~,Joy is.indispensable to physical as well as to spiritual i~fticiency. Sadness deadens; joy quickens. "Cheerfulness keeps up a kind of daylight in the mind, and fills it with a Steady and. perpetual serenity" (Addison, The Spectator, May 17, 1712). What sunlight is tO the metabolism, of ~the. plants, joy is tO spiritual metabolism . and general health. It has a most profound effect on the ease of recov- :ery from illness and.even on the amount of inconvenience and suffering felt in sickness. Physicians know this fact weii: and an important factor of the "bedside manner" is _ the development.of a cheerful outlook in the patient. Nerve spedalis.ts make gr~at account of it in their treatments. Ancient Ecclesiasticus also knew it several millenia ago: "The joyfulness of the heart is the life of man., and the joy of a man is length of life" (30:23). It is a commonplace amongst doctors that the joyful patient, other things being equal, is the one who has the most favorable prognosis, especially in somediseases, such as tuberculosis. An English physician in his book on "The Prolongation of Life," observes that joy and hope, ¯ "-by quickening respiration, increase the flow of blood to the .brain and the supply of nourishment to the nerve cells. Psychic depression retards respiration and heart action, he says, and lessens the blood-flow to the brain, causing first ¯ .functional and then organic derangement. 3by is a sort of gymnastics of the soul whose health is always shared with the body. "The fear of the Lord shall delight the heart and shall give joy and gladness and length of days" !(Ecclesiasticus 1 : 12). The great philosopher, St. Thomas Aquinas, tells us January, 1944 L'ALLEGRO in this regard: Sadness does more harm to the bddy than the other passions ~ of the soul, because it interferes with'the.vital action of the heart. Sadness at times causes even the loss of reason, as may he seen in cases where it-has led-tO deep . o melancbqly and madness. (Summa Theolo~ica, 2a, 2ae, 28, '.'On.Joy.") And inspired writers express the same concretely and pungently: . ~ Sorrowful heart drieth up the" bones" (Proverbs 17, 21). "For sadness hath killed many and there.is no profit in it . Of sadness cometh death; and it overwhelmeth" " the strength; and sadness' of the'heart boweth do~rn the neck" (Ecclesiasticus 30; 25; 38; 19). The observance of the laws of Christianity is i.n gen~ eral the m~st conducive factor to healthy living. Especially is it t1~e best preventive and curative treatment for mental health. Chief amongst the laws of Christ in this, and'in every regard, are acquiescence to God's Will and interest in the happiness and welfare of others. An old English proverb runs: "A man Of gladness cometh not tomadness,'.' OUR. CONTRIBUTORS G. AUGUSTINE ELLARD is a member of our editorial board and Professor of Ascetical and Mystical Theology at St. Mary's College, St. Marys, Kansas. ,IAMEg A. KLEIST is the editor of The Classical Btdletin and Professor of Classical Lan, guages at St. Louis University. FRANCIS L. FILAS is a student of Theology ~t West Baden College, West Baden Springs, Indiana, and. has written a book on tile history of the-devotion to SL ,Joseph. PATRICK M. REGAN is Professor of Apolo2 getics at St. Mary's College; St. Marys, Kansas. FRANCIS 2. MCGARRIGLE i's Graduate Dean at Seattle College, Seattle, Washington. R.OBERT B. EITEN. le.ctu~e.s in,Mathematics at the University of Detroit, and has given much special study to questions of Ascetical and Mystical Theology. 47 Genuine h yst:icism What Should We Think Robert B. Eiten, S.J. SO MUCH is written, t.oday on mysticism that it is scarcely possible for anyone interested in the spiritual life to avoid taking a stand on the subject. The stand whicb"all should begin.with ought tO be based on the common teaching df mystical theologians. Of ~ourse in mystical theology as in nearly all other sciences, we may reasonably expect to find some problems which have .not been settled to the satisfaction of all authorities. There are differences of opinion on some questions. Nevertheless there is agreement on nearly, all fundamental questions, at least in so far as they would concern either our spiritual life or spiritual direction. Let us now consider what the proper attitude, of a reli- ¯ -gious.should be toward mysticism. This proper and safe attitude, as .we said before, can be derived from mystical theologians in those points where there is agreement among them. What, then; is the common teaching of mystical " theologians in g~neral? First of all, we surely would like to know the connec= tion between mystical graces and high sanctity.' Although mystical theologians admit that mystical graces are a great aid to sanctity, still they hold that these graces do not con-stitute sanctity, be it heroic or ordinary. Sanctity is meas- 'ured by the amount of sanctifyinggrace onehas. Its further 9rowtl~ too is determined by.the perfection of the life that one leads. Ultimately,then~ mystical graces help our sanc-tity in so far as they help these bther elements. For a high degree of sanctity and perfection, mysticM 48 GI~NUINE MYSTICISM theologians agree that special graces are not only helpful but necessary. These graces must be more abundant and more stimulating than those which are required to lead an ordinary life of sanctity. Likewise they would require a greater cooperation and docility on the part of the soul receiving them. These graces thus can dominate completely the actions of the soul. This constant fidelity to grace or this proficient life of grace, mystical theologians would admit, will bring an ever greater union of mind and Will with God. Finally, over, a period of time such constant fidelity to grace will bring about a habitual union with God. ~rith a habitual union "present, supernatural truths and, in general, the mysteries-of faith, are clearly perce.ived. .- But what is this habitual union with God if not an intense prayer-life or life of r~collection? Thus all'along r~orr~ally there has been.progress ir~ prayer. Most likely in the beginning the soul passed from meditation [o affective prayer where affections are usually many and varied, and reflections few and short. After using this latter type of prayer for a while the soul gradually passed into simpff[ied affectit2e prayer or the prayerof simplicity. In this prayer the soul immediately and, as it were, intuitively grasping a supernatural truth or mystery, experienced a repose and relish in resting therein without much change or variety of. affections over some considerable period of time. Within," thislatter degree of prayer there was much opportunity for -the soul to make progress up to the very borderline of infus-ed contemplation. And if some mystical theologians place the prayer of simplicity beyond ordinary prayer and within the realm of infused prayer, at least they will agree that there has l~een a progressive prayer-life in such a soul. Mysti~a~i'' theologians do not conceive of the passing from acquired prayer into infused or mystical prayer as a necessarily sud-. 49 ROBERT B. EITEN Reoiew ~,or Religious den and great hiatus.or jump; .rather they admit some con- . tinuity between these states of prayer. " The importance, then, of a progressive prayer-life-- a life of intimacy with God--should be at once rather evi-dent. Any carelessness here normally precludes one frorn the hope of enjoying mystical graces. We said before that special graces are needed to reach high sanctity. We have also pointed out the importance .of ¯ a recollected life. Now, infused contemplation happens to fi~ in very well in this list of special graces. It is one of the most select graces. And it is certainly a big factor in leading a deeply recollected life. It is not st,range, therefore, that mys-tical theologians would further admit that mystical grace~ or infused contemplation are in themselves most desirable be, cause they can be a great .factor in tea, ching high sanctity. True, there may be-some difference of opinion among mys-tical theologians on the opportuneness of exciting such a desire in allsouls on account of certain disadvantages it ~ay ¯ bring about in some souls or in unusual circumstances. The desire can be abused. But, just as with any other means of sanctification, mystical graces can be desired and prayed for under certain conditions.1 How strange and unfortunate. then, it is to find that there are still those who on princ.iple not only fear mystical prayer, but discourage it! Perhaps . they do not realize that they are trying tO make void a great grace and an important factor in the matter of spiritual progress. Perhaps they act this way because they think of mystical contemplation only in terms of visions, revela-tions, internal locutions, ecstasies, levitations, stigmatiza, tion, and so forth. But no mystical-theologian holds lThe eminent and prudent author, Tanquerey, has the following excellent remarks on the desire for mystical prayer: "It is permissible to desire infused contemplation. since it is an excellent means of perfection, but it must be done httmblyoand condi-tionally with a hol~ abandonment to the will of .God." (The Spiritual Life. p. 665.) 50 ~lanuary, 1944 GENUINE MYSTICISM "today that these pertain to the essence of mystical,praye~. They .are merely the accidental phenomena sometimes con-nected with mystical prayeL Mystical prayer can. exist apart from them. Even those who truly desire the grace of infused prayer should not ask for, but should ratherlshuni these extraordinary external experiences. All or nearly all authorities admit that God grants the gift of infused prayer when and in the way He pleases, and even to beginners, though this latter is rare. Usually. infhsed contemplative prayer is granted primarily for. one's increase in personal holiness, after years.of earnest .striving for sanctity,-and secondarily that others may be prevailed upon to lov~ God more intensely. Authorities further agree that temperament, proper direction, envirqn-ment, vocation, and so forth, are noteworthy factors in disposing oneself to receive this gift. Although infused contemplation¯ is a precious gift,yet one w.hb desires it for its.sweets is apt to be disappointed; for usually there is much suffering connected with .it and the suffering may even outweigh the sweets. It is generally admitted that there is no high sanctity withouk a rigorou~s purification of the soul. In this regard God ordinarily intervenes personally by means of interior and exterior trials, since personal efforts, even the most generous, are hardly enough. These divine purifications are similar to the nights described by St. John of the Cross. Mystical writers also agree 6n the great means.leading to the gift of mystical graces. They are usually classed as follows: (1) an intense prayer-life, or recollection; (2) uncompromising self-abnegation, or self-renuncia-tion; (3) continual mortification of self, or the apostolate of the cr6ss.2 Other means, such as the practice of charity, '2These means seem rather obvious. Contemplation is one of the higher types of psychological union with God. But all progressive union with God consists in ROBERT B. EITEN deta~hment, and so forth, are sometimes listed, but these can readily be reduced oto-the former.° Since, then,there is in general .an agreement among mystical theologians on wl~atare the best means to be used to dispose ourselves for infused contemplation, there oug.bt not be on our part too much - concern whether there is a general or only a restricted call tb infused contemplation-- a matter on which mysticaltheologians do not. agree. Let . :us-live our lives in accordance with. these means and leave it to God to grant us this gift if He so chooses. Mystical prayer, indeed, is. a great gift, a great means of ¯ sanctification, and one worth asking for and working for by our lives of personal holiness. It is a gift that makes us in some way consdous of the divine and brings us into contact with the divine. It is in some way; at least in its ¯ higher stages, a prelude to heaven. It is, therefore, most desirable in itself, and we act wisely in dlsposing oursel.ves .and others for it by ,lives of recollection, self-effacement, and suffering. Today, the feast of the great mystic doctor, St. John of the, Cross, as I write ihese lines, I am reminded, of an inci-dent in the life of this great saint. Once when asked by Christ what reward he would seek for his many labors, St. John replied: "Lord, to suffer and be despised for you." ~"~This is. the disposition to be cultivated by those desiri'ng infused contemplation. Above all else it should be our aim to live holy, Self-effaciiag lives, realizing that if we do this ¯ God. will. take care Sf all the rest with His sweet Providence --and this includes the bestowal or refusal of infused con-templation. (1) becoming detached from all,creatures, and (2) becoming as attached as pos-sible to God. Self-abnegation and continual mortification accomplish the first ele: merit, detachment from creatures; while a life of fervent recollection takes care of the'. second element, attachment to God. 52 ommunica ions Reverend Fathers:. I am followin~ the vocation discussion with interest. Here is a suggestion based on experience. Do religious who are unfaithful in seemingly small points of rule realize how often they are to blame for the failure of girls to follow a .vocation? This is particularly true in boarding schools aad acade-~ mies. Postulants disclose how they were shocked when, as students, they were asked to mail letters, etc., for religious who.wished to avoi'd censorship by the superiol. Others tell how the worldliness of some religious, their want of reserve, and the ease with which they excuse themselves from assisting at Mass on week days during summer vaca-tion have done much to shatter their ideals and made them Wonder if ~ ¯ they should rehily embrace the religious'life. The lack of vocations . c~iTf~ten' b~ ~raced to religious themselves. Mistress of Postulants Reverend Fathers: My interest in the matter of vocations lies in the problem of per-sever~ ince rather than in the initial fostering of vbcatlons; and my suggestions are, I suppose, more applicable to religlous.men than to. religious women. I would ~uggest a better psychological handling .of young reli-gious iri regard to these two problems: restlessness and chastity/ Restlessness, ~lways largeamong the problems of active young ¯ . Americans, is a double-barrelled source of trouble during the time of war. The young religious see their brothers and sisters winning medals, piloting bombers, visiting distant places, while ~hey are told to thank God that they can continue their training-in quiet. It's not that easy. I would suggest: (a) a sane article on this matter, explaining in what this restlessness is common to all young people and .not someth_ing peculiar to the religious state; and (b) some practical work, requiring physical energy if possible, to aid in the war effort-- for example, volunteer farm labor. Secondly, there is the matter of chastity. Here, as in the foster- 53 COMMLrNICATION~ ing of vocations, the true dignity of the ~arried state should be incul-cated. Some novitiate superiors create the impression that the religious.life is the only life for a true friend of Christ; with the result that the reaction is sometimes overwhelming in young religious when, later on, they acquire a more balanced Unpsychological passages on this matter should be omitted from old-time spiritual writers in required reading for religious. Prac-~ tical spiritual reading on the subject, attuned to the findings of mod-ern .psychology should be made available for religious of various ages. A Priest Reverend Fathers: Perhaps you and the readers of REVIEW FOR RELIGIOUS recall the controversy that waged some time ago in the "Communications" of America, concerning the influence of the Sisters' habit on vocations. One letter asserted rather strongly that the habit is a deterrent to many American girls who might otherwise embrace the religious life. The reply was equally emphatic that if girls would be deterred by such a trifle, then it was good riddance to them. I suppose most people took this controversy as a good joke; but I was seriously interested in it, and I know a number of other priest's who were also-interested~ True, we did not favor discussing the sub-ject in a magazine for. the general public, but we did wish to know the honest opinions of Sisters and of modern girls. There may be no truth in the assertion that likely candidates are deterred by the bulki-ness of the habit. ¯ If it is not true, then it is well for us to know that. But if it should, prove to be true then we are confronted with a fur-ther problem. Can we solve the problem by simply shrugging our shoulders and saying: ."Good riddance to such candidates"; or should we conclude that there may be need today of some modifications in traditional habits or of new institutes with more simplified habits. Is it not true that many of the traditional habits are merely modifica-tions of a style of dress worn by women at the time of the found-resses? Certainly they differ radically from the clothing worn by the modern American girl. A P~iest 54 Teresa Avila' G. Augustine Ellard, S.J~ ~N ALL the long and varied history of the Church there do~s not seem to be a feminine leader who can ' outshine Teresa of Avila. Nor in the whole galaxy of Catholic saints does there appear to be one, whether man or woman, in whom the divine and human were united in a more lovely and attractive fashion. Some of those saints had a more eventful external life, and perhaps some of them had a nobler interior life and were holier inGod's sight, but there are few among them whose life, taken in both its interior and.exterior phases, was, as far as we know, conspicupusly, and demonstrably, so rich and intense. As a little child Teresa ran away from home inorder to become a martyr among the Moors. A second time she ran away from home to enter the convent. Soon her health was wrecked and she had to leave for.a time, during which she converted an unworthy priest. She became worse, seemed for a while to have died, survived a funeral service, and narrowly escaped being buried alive:, as if that was not enough, while she-was waiting to be buried, a candle set her bed afire. It pertains to her active life that during the first twenty years or so in the convent she excelled rather at entertaining in the parlor .than at conversing ~rith Almighty God. During her later years she Was busy in the extreme and was constantly battling wi~h difficulties and obstacles of every sort. She led in the reform of her order--a task far more arduous than that of founding a new order. In fifteen yea/s she established seventeen convents and several monasteries. A foun-dation usually cost her so much trouble, opposition from various sources, high and low, and 'bitter suffering, that once when she was asked how one could become a saint, she replied, "We are about to make another foundation: just watch and see!" Shd stiffered from the terrible Spanish Inquisition, and was persecuted by a visitor of her own order. She was revered as a saint, but also referred to by a Car-melite provincial as "an excommunicated apostate." She was quite. expert in dealing with men of every rank, f/om the aristocratic zSaint Teresa of Avila, a Biography. By William Thomas Walsh. Pp. xiv q- 592. Bruce Publishing Company, Milwaukee. $5.00. -5-5 G. AUGUSTINE EI~LARD .Philip II down to foul-mouthed muleteers. She could accor~modate herself in the palaces of princesses and duchesses, and also in cheap inns with coarse men.whom she called "infernal people." It is not surprizing thatl she knew well how to manage women. Physical vio-. lence was almost needed to install her as prioress at the Incarnation in, Avila--city .officers were .present, fearing a riot but before long .she. bad that. house of 130 nuns reformed, liking the reform, and .loving .the reformer. Teresa was also an authoress, and.one of remarkable m~rit: her .works in the critical Spanish edition fill nine large volumes; and two of her mystical treatises stand foremost among the. greatest mystical classics., . In general, few women of any walk in life have left a better record for efficiency. The interior life of St. Teresa was still more intense and exciting. She knew the misery of having fallen from a higher to a lowei con-dition of soul, In a celebrated vision she descended to the depths of hell, and during the last ten years of her life she lived amidst the sub-limities and grandeurs of the highest pinnacles of mysticism. She felt the indescribable joys and pains of a heart literally laid open' by a ~raph's dart. She was familiar with ecstasies in which "one learned mysteries." In one momentary flash she understood, as she said, "more truths about the highest things of God than jf great theo-~ ;lc~gian.s had taught her for. a thousrind years." It was no strange experience for her to enjoy a certain vision of the Blessed T~inity. HerIove of th~ Cross was so great that she could take the attitude, "the more we suffer, the bett~r it will be." For many years she Observed the seraphic vow, that is,-always to do the more perfect ~"thin~. Her love and longing for the Divine Spouse was so great tlsat it broke out into expression in a famous poem "I die because I do not die." Her prayer-life too was fertile and efficient: "this is the end of prayer: to give birth to works, always works!" A major problem of the twentieth-century religious is how to effect the right combination between the contemplative and the active elements in his life. Walsh's new and outstanding biography of the great "'Doctora'" of Avila is recommended as an aid toward solving it. 56 eviews PlUS XII ON WORLD PROBLEMS. By James W. Naughton, S.J. Pp. xxlv -I- 199. The America Press, New York, 1943~ ~ $2.00. World problems today intimately touch the life of every.indi: vidual. Hence the eager welcome to a volume that gives us the. jhdg-ment of our Holy Father on these problems, along with hi~ solu-tions. Encyclicals, radio broadcasts, addresses, Christma~ and Easter messages, sermons, peace plans, .letters to public men, totaling twenty-six in all, carried the words of Pius to the world. For most of.us this formidable array of documents is an insuperable obstacle to acquiring .knowledge of the papal teachings. .However, Father Naugh~on has made them conveniently available to all within the narrow ~ompass of this one volume. Through exhaustive study and.careful selection. he has given a compilation that contains all the .pronouncements substantially. The resul~ is a reference book that is.a real treasq~e. A glance at the table of contents .at the beginfiing .shows 'the. wide variety of.general topics treated. Another glance at the seventeen pages of index at the end makes one realize that here is a ready refer-ence to every subject treated in papal pronouncements, no matter how cursorily. ¯ ': Religious in particular, as leaders of thought, will find the book most useful. With its help they will be enabled to direct others in the modern.crucial probl~ems, whether in sermon or lecture, whether in class or study club, whether in informal talk or in. private conversa-tion. They will also be equipped to maintain their position as Cath-olics who are better informed on the struggle of Christ's Kingdom in the world today. But this is not only a reference.book. Indeed if one expects a dry-as-dust collection of ponderous papal pronouncements .0n.:ipter-national problems the ordinary mind cannot grasp, he is'doomed to a pleasant disappointment. It is not merely a compilation,.it is a work of planned order, that rivals many.in its absorbing interest. The passages directly quoted from the Holy Father 'are joined by para-phrases of his words in these same or related contexts. These para-phrases not only make for Unity and readability, but also throw ifu.r-ther light on the Pope's mind. Best of all they save tiresome repe- 57 BOOK REVIEWS .Review for Religious tition of the same idea which has been expressed several times in vari-ous utterances. The author exercised especially good taste in furnishing us many gems of thought in the exact words of the Pontiff. In these, religious will find an abundance of inspiring matter for meditation. Thus the section, "Trust in G6d" (p. 26 ft.), offers material for sublime mental prayer that may well occupy the soul for weeks, even months. From this moving passage on Trust, we select just one sentence as a sample: "However cruel may seem the hand of.the Divine Surgeon when He cuts with the lancet, into the live flesh, it is always active 'love that guides and drives it in, and only the good of men and Peoples makes Him interfere to cause such sorrow." The following section, "Meaning of Suffering," will also spontaneously lift heart and n~ind to God, saving us the customary agony of trying to stir our own train of thought in the early morning. The solemn conse-cration of the whole world to Mary Immaculate (p. 33) is another example, to which may be added: "A Prayer for Consolation" (p. 35), "Readiness for Suffering" (p. 140), "Eucharistic Union with Christ" (p. 141). These are but a few choice selections taken at random; there are many others .throughout the book, which the reader will appreciate the more for having discovered them for him-self. Finally; the religious who uses this book for meditation or 'mas-ters it for ready reference will realize in his life the following from the "encyclical Supreme Pontificate: "The Christian, if he does honor to the name he bears, is always an. apostle; it is not. permitted, to the soldier of Christ that he quit the battlefield, because only death puts an ,end to his military service."--P. REGAIq, S.J. A BOOK OF UNLIKELY SAINTS. By Margaret T. Monro. Pp. 220. Longmans, Green and Company, New York, 1943. $2.50. "No saints are really likely. But some are unlikelier than others." With these words, Margaret Monro shows us her vivid sketches of five saints. These Unlikely Saints are pictured in their relation to their fellow men. It is the author's idea that "a great public wrong lies in the background of several Unlikely Saints; their function is to restore the lost moral equilibrium for the sake of the whole commun-ity. When sin has abounded, it is only fitting that grace should more abound." St. Aloysias becomes "Machiavelli's Prince gone good." St. Rose 58. ~anuary, 1944 BOOK REVIEWS of Lima, "granddaughter of Conquistadores," washes away in her penance the cruel stains of injustice committed against (he native Indians. St. Benedict Joseph Labre, "the great unwashed," revolts "against the cult of Hygeia--'.'not, of course, that there is anything holy about the louse. But there can be something very unholy about men's attitude to the lou~y." St: Gemma Galgani, "a sign' to be spoken agaifist," is pictured as a victim offered in reparation for the comfortable mediocrity of her surroundings. It is difficult to hang the portrait of St. Th~r~se of Lisieux in the artist's G~llery of Unlikely Saints. Even .the author felt that Thir~se is there "really as a sort of appendix, not as part of the book." There is danger, in writing this sort of "life," of over-painting the background and distracting the reader's eye from the central figure of the Saint. That is es.pecially true where one is not dealing with full-length biography: The-second sketch, for instance, leaves one with the rather unsatisfactory, notion of having read a treatise on expiation illustrated by incidents taken from the life of St. Rose of Lima. The Note on Sources, in which the author ventures ~nto the field of hagiology, will seem unnecessary to the plain reader, and to the critical one unsatisfactory to a degree. The book will have a special appeal for religious women. Already ¯ in the p.reface the author copes with the problem of frustration-- a.social ill intensified by the unnatural conditions of war. Itis this feminine interest, too, th;~t makes her discover the "minx-like" quality of St. Rose of Lima's sanctity: that makes her speak under-standingly of Donna Marta, St. Aloysius' mother. Nor will the feminine interest annoy the male reader. Hewill perhaps see, in Margaret Monro's choice of two Unlike!y men Saints to three Unlikely women Saints, a sort of hint at the proportiohate unlikelihood of sanctity among men as compared with that .among women[--C. T. HUNTER, S.J. AN AMERICAN TERESA. By Margaret M. Conklln. Pp. ix + /;7. The Eastern Observer, MunhaJl, Pennsylvania, 1942. $.25 (paper). Her name, her hidden life of love and zeal, her early death are among the many similarities to the Little Flower that have caused Teresa Demjanovich (1901-1927) to be called "An American Teresa." Baptized and confirmed in the Ruthenian Greek Catholic Rite, 59 BOOK REVIEWS Review for Religious .-she rdceived from her parents an excellent religious education. At school in Bayonne, N. 3., she wrote prize winning .poems and essays. She was remarkable for.her attend~nce~at Mass; her exact obedience and hidden s~crifices. Teresa matriculated at the College of St. Elizabeth. Although she mixed in the full student life, her deepening spirituality cofild not escape notice. It was during her sophomore year, as we read, that she was fhvored with a vision of our Blessed Mother. Soon after graduating with highest honors, Teresa joined the Sisters of Charity of St. Elizabeth, at Convent Station, N.J. Her favorite brother was already a priest. From the very start of her novitiate she was noted for fidelity to [u!e and. charity to others. But before the full two years were com-pleted, her pure soul Went home to Christ. Because of her spiritual acumen and literary ability the spir-itual, director had commanded the young novice to write a series of conferences, which he then gave week by week to the community. Published post~umuously under the title Greater Perfection, this work was selected by the Catholic.Press Association as the best.spir-itt~ al book of the year 1928. Widely acclaimed from the start, the book has since been translated into Dutch,. French, German, and. 'Arabic. Through Greater Perfection Sister Miriam Teresa's prayer is :being fulfilled: "Oh, if I could only shake some life into souls! "If I could be heard all o,ber the earth . my whole soul would spend i~self in giving testimony to ~he Word that dwells within it." Written by an intimate friend and college classmate, An Arneri- .~can Teresa will serve to make more widely known an inspiring model for religious and laity. One would wish to find in it more quotations from Teresa herself, more about her transfer to the Roman Rite, more of the "secrets" revealed in personal letters. --J, V. SOMhERS, S.J. THE BEST WINE. By the Reverend Paul'Bussard. Pp. 64. Catechetical Guild, St. Paul, 1943. $.50; six copies, $2.40. In the words of Father Bussard, "The reason why a thing is done is as complicated as an ~atom and as far reaching as a family tree." This holds for every human choice; but to the highest degree is it true of choosing a religious vocation. Hence, this personal, inspirational, 60 Januarg, 1944 ' BOOK REVIEWS aid poetic presentaton of the motives involved in religious vocation is a very valuable aid in.drawing more laborers into the vineyard of Christ. , In faet,'the little "book's actual appeal and effectiveness in inspiring vocations to the various sisterhoods has been proved since its first publicaton in 1936 under the title, The Living Source. Thdse who knew it under that title and appreciated it will be glad to.find it still ready for the lips that thirst for The Best Wine. Others will surely find it suited to their taste.--R. E. SOUTHARD, S.J. ' MEN OF MARYKNOLL. By the Reverend ~James Keller and Meyer Berger. Pp. 191. Charles Scrlbner's Sons, New York, 194:~. $2.00. MARYKNOLL MISSION LETTERS: Volume I, 1943. Pp. viii -1- 55. Field Afar Press, New York, 1943. $.50. ~ A Ma~yknoll priest and and a feature ~vriter of the Neto.'York Times have collaborated in writing a most engaging narrative of the experiences of Maryl(noll missionaries in th~ Orient and in. South America. The small volume contains more of interest than many books three times its size. Herein are recounted the heroic deeds of young American priests who left home arid country to bring, the goo, d news of Jesus Christ. to unmindful millions. Young men from Manhattan, young men from the farms of the Midwest, . young men from our country's western shores, all fired with a common zeal, tramp across the Chinese terrain carrying the life-giving Body of Christ to starving .souls. Men oF Mar~jknotlshould hold high interest for those who peruse today's war accounts. These soldiers of 'Christ felt the tight-ening bonds of Japanese captivity. Father J6e Sweeney, a Connecti-- cut Yankee, ran a Japanese blockade to get provi.sions to his lepers. Father William Cummings, after valiant service on Bataan, is now a prisoner of the Japanese. There need be no hesitation in placing. these Men of Maryknoll alongside the military men of note when "citations for heroism are pre~ented. The new volume of Mission Letters covers, in time, slightly more than the first half of 1943. The period was one of transition; many of the letters picture, the missions in the Orient struggling for survival in the midst of war; others raise the curtain on Maryknoll activity in South America. Friends of the mission will appreciate these.!etters, and will welcome further news of never-ending spir-itual drama.---3. B. GUERIN, S.J. 61 BOOK REVIEWS ACTION THIS DAY. By Archbishop Francis J. Spellman. Pp. 255. Charles Scribner's Sons, New York, 194:L $2.75. During the d.ays wl~en Rommel was being cornered in Tunisia, Archbishop Spellman, Military Vicar of the U. S. armed forces. traveled 46,000 air miles through countries of Europe,. Asia, Africa, and South America to visit his chaplains on the fighting fronts. The many interesting experiences of the journey are told in this book of letters written by His Excellency to his father from various ports of call. The author tells bf the many hours he spent with Pope Plus XII, of the gracious welcome given him by Winston Churchill, of his visits with Generals Eisenhower and Clarl~, King Farouk of Egypt,. President Inonu of Turkey, General Smuts of South Africa, antl scores of others. In the course of his.trip he could say: "Wherever I roam, I see America and Americans, striving, struggling, suffering and dying, d, estroying lives to save lives, all wth the intent ahd hope of serving our country and saving our civilization." The Archbishop lived for weeks with our chaplains and soldiers at the front, going from bed to bed in military hospitals to talk with the wounded, kneeling in prayer at the graves of our valiant dead, visiting American missionaries who were blazing the trails of peace long before the advent of our armed forces. And he was convinced that "our soldiers are doing more for us than defending our land, offr lives, and our ideals. They are, inspiring us to a renewal of faith in our country." They inspired him to write an American creed that expresses the very soul of America. ¯ This important book sboulld be read by every American because iUis a specialist's diagnosis of our war-stricken world. The Arch-bishop found himself journeying through a civilization starving because it has lost its Christian heritage of faith in God. The crisis of our "one world" is summed up in these words: "Either God will be in the victory and in the minds of the peacemakers, or the peace will be a mockery; the home a shell; and all human beings, material-istic automatons, pawns and targets.'.' Yet optimism prevails in the Archbishop's Catholic patriotism and devotion to victory: "In this America, I believe; for this America, I live; for this America, I and millions of others stand ready to die:" ---G. VAN ACKEREN, S.,J. danuar~, 1944 BOOK REVIEWS LIFE WITH THE HOLY GHOST. By the Reverend Hugh Francis Blunt, LL.D. Pp. xiil -I- 130. The Bruce Publishing Company,~Mil-waukee, 1943. $1.75. This book, in general a very excellent work, treats of the Gifts 0f the Holy Ghost and the part they should have in the sanctification of every Christian. The non-technical, vocabulary, conversational style, and wealth of homely, concrete examples and comparis6ns should make it acceptable to many who would shrink from a more scholarly work, especially to teachers in search of new ways of pre-senting old truths. The very quality which is this book's greatest asset is also its greatest weakness. Departures from the technical language of the-ology and attempts to clothe dogma in the language of every-day life always involve the risk of loose and inaccurate expression and lop-sided presentation. The author does not entirely escape these pit-falls. At times, too, his efforts to be informal lead to awkward sen-tences and obscurity of thought. An example of confused thought and inexact expression is the following: "Thus the Sacred Humanity of Jesus ~ . . was filled with the Divine Life which subsists in God, that Life communicated from all eternity to the Son by the Father, and in time communicated by the Son to the humanity which He united to Himself" (pp. 14-t5). Accepted at their face value, these words seem to ignore the impas-sable gulf between creature and Creator and to attribute the uncre-ated perfection of God to the created humanity of Christ. Equally confused is the following: "And since His humanity is the humanity of God's own Son, God gives it what it has a right to, being God, every possible Divine Perfection .' . . " (p. 15). Jesus Christ, the God-Man, i~ correctly said to have all the divine perfections in as much as He is the Incarnate Word, the Second Person of the Blessed Trinity, and therefore God. But not everything which may be predi-cated of the Incarnate Word may likewise be predicated of Christ's human nature. His humanity is not God bu~ a creature and, in itself, has the essential limitations of creaturehood. A creature .of abso-lutely infinite perfection is a contradiction. A theologian might objdct to calling Adam a "son of God by nature" (p. 8), a term generally restricted to the Second Person of the Holy Trinity. One wonders what the author means by calling the Holy Ghost the "ultimate Cause" of things (p. 16), or, again, 63 BOOK REVIEWS Review [or Religious by speaking of the "legal way" in which we are made the sons of God (pp. 17, 37). The reviewer finds himself in the embarrassing necessity o,f having to point out incidental defects of a book that is otherwise most excel-lent, of. calling attention to shortcomings which the superficial reader might skim over without advertence and which, often enough, have little to do with the general trend of the thought. Yet it is just such blemishes which keep this book from being an entirely satisfactory cgntribution to the popular literature on the Holy Ghost and force one to withhold one's unqualified recommendation. --A. H. BACHHUBER, S.J. SMALL TALKS FOR SMALL PEOPLE. By the Reverend Thomas J. Hosfy, M~A., S.T.B. Pp. 136. The Bruce Publishing Company, Mil-waukee, 1943. $1.7S. This book has already been reviewed by children of twelve nationalities, who live in the stockyard district of Chicago. The forty "small-but-not-little" sermons in this book are made up of material that. Father Hosty found "will work" with his best "pub-lic"~--" small people." " "The story behind this book," writes Father H'osty in his Fore-v~ ord, dates back to a "pet peeve" he had as a youngster at hearing "adult sermons at the children's Mass." He offers this book not-as "the last word in preaching to children," but as a stimulus to fellow priests to write "asermon book for children." The author is a member'of the Chicago Archdiocesan mission band and has had eight years exp.er!ence in giving retreats, days of .~rfic~llection, novenas, and sermons. During this time, not the least among his accomplishments has been to learn the language of chil-dren- while shooting marbles or playing second base. This is the language of Small Talks for Small .People. There is no attempt at literary style. "The language," admits the author, "is a far cry from the style of Lacordaire or Fulton Sheen, and at times verges on downright slang." But it is the lively, catchy, humoroias. familiar, concrete language of children, replete with their ideas and their connotations. Questions to be actually answeredmare introduced as a new. feature in preaching tO children, owing to the author's "conviction that there is no better way of getting and keeping the children's 64 danuary: 1944 BOOK REVIEWS attention during a sermon.;' This is sound child psychology and a real merit of the book. Much of Father Hosty's cbarm'is probably lost because of the inadequacy of the written word to convey the spontaneity of the spoken. " Perhaps the "moral" of the stories or illustrations is not.~always pointed enough. Priests will find these 5-m~nute ~mall Talks very handy, and an incentive as well as a challenge to expand this neglected field . --A. LEVET, S.~I. GOD'S GUESTS OF TOMORROW. 8y
This report describes trends in the beef industry in the Monsoonal North. It aims to provide the region's natural resource management (NRM) groups with an understanding of how best to support the industry, undertake the changes required to improve its environmental sustainability and economic viability, and to provide it with resilience in the face of increasing development pressures and climate change. This report charts the industry's history and development; describes its current condition and the pressures and drivers it is experiencing; and explores how these are likely to change in the near future. The region: The Monsoonal North covers 20% of Australia's land surface across the tropical savannas. It shares a monsoonal climate, extensive intact ecological systems, generally poor soils and limited development. Its river systems carry nearly half of the runoff. The region has a large Indigenous population; most land is either under Indigenous ownership or subject to Native Title; and the highest proportion of Indigenous people live in the region's north and north-west. The region also faces a number of shared issues, particularly the challenges of intensifying climatic extremes and pressure to exploit Asia's growing demand for agricultural produce, which is placing pressure on land and water resources. The industry: Cattle production is northern Australia's most important agricultural industry. Two-thirds of the Monsoonal North is currently used for extensive cattle grazing. Through most of the region, cattle are grazed at low stocking rates on native pastures, with introduced pasture species being restricted in extent. Most enterprises breed animals for the low-value live export trade or for fattening and finishing on better pastures or in feedlots. Cattle numbers in Queensland, Northern Territory and Western Australia have doubled since 1965, and fluctuated with changes in demand and climatic conditions. In 2009, the Monsoonal North held around 5.7 million head of cattle. High export demand from Asia and drought destocking has seen the region's cattle numbers fall and prices rise through 2014-15. In the longer-term, continued growth in global demand, a reduced Australian dollar and high global prices, and improved incomes are forecast for Australian beef producers. Since 2009, each of the three northern governments have released policy documents that included targets to increase the herd size by between 1 and 5%, with the greatest planned increases on Aboriginal land in the Kimberley. Between 2009 and 2014, the Northern Territory herd grew by more than the projected 5% increase. Herd size in Queensland has recently diminished because of drought, and the current government's stance on herd-building is unclear. Nevertheless, long-term growth is expected to increase the northern Australian herd by a further 80% by 2050. Recent growth in the northern cattle herd has been achieved through intensification (spreading grazing pressure using water points and fencing) and development of underutilised properties, notably on Indigenous lands. Indigenous pastoralism is growing rapidly, with developments in all parts of the sector from cattle breeding to slaughter. Markets: Most beef grown in northern Australia is sent to Asia, with Indonesia being the largest buyer of live cattle. Despite a long-established framework for assuring animal health and welfare within Australia, widely-publicised animal mistreatment in Indonesia resulted in the temporary closure of the live-export market in 2011 until animal welfare could be assured throughout the supply chain. This closure demonstrated how dependence on a single market exposed the northern beef industry to market volatility. Bilateral and multilateral trade negotiations by the federal government are now progressively broadening market access, with agreements favouring Australian beef now in place or close to finalisation with most significant beef markets. Enterprises: Cattle enterprises in the Monsoonal North have been struggling because, in real terms, cattle prices have declined, while input costs have remained stable. In addition, escalating land prices through the 1990s and 2000s encouraged many land owners to increase their mortgages to levels that became unsustainable once land prices fell. This has implications for environmental management. In comparison to pastoralists in a good financial position, those in debt have less resilience to cope with drought; are less likely to adopt practice improvements needed for improving enterprise viability and environmental conditions; and are more likely to suffer adverse health effects. Many enterprises, especially those with small herds, derive more income from off-farm work than they earn from cattle operations. While large cattle enterprises allow economies of scale, increasing cattle herd size seems less important to profitability than does improving herd performance. Performance: Except on Mitchell Grass pastures and small areas of intensively managed pastures, cattle performance in the Monsoonal North is substandard when compared to the rest of the country, and is affected by poor quality pasture quality. Breeding performance is typically poor; with low pregnancy rates; high foetal and calf death rates; and many cows are lost. However, the achievements of the top 25% of the industry indicate there is great potential to improve performance on the remaining properties. Health and well-being: Pastoral production is a stressful occupation, involving financial insecurity and isolation; and pastoralists have high rates of injury, disease, accident and suicide. Recent years have brought additional challenges associated with falling land prices, market instability and drought. In the Burdekin Dry Tropics, proposed coal mining is increasing stress levels for many pastoralists. Supply and demand: Domestic demand for beef in Australia stagnated because per capita beef consumption has fallen, but global demand is escalating with population growth and economic development. Demand for beef is expected to keep increasing until at least 2050, with greatest growth occurring in China. Australia was the world's top beef exporter until 2003. Only Brazil and India currently export more beef than Australia does. Australia's disease-free status gives it access to markets that are closed to these exporters. Australia's dominance of the live-export trade to Indonesia also helps provide a disease free buffer to its north. Australian beef producers are disadvantaged by protectionist measures employed by both beef importing countries and exporting countries. The Australian Government has been engaging in international trade agreements that will overcome some of these barriers and increase market access. Market requirements and consumer preference: A high percentage of Brahman genes in the herd makes northern cattle attractive for slaughter and feedlots in tropical countries. However, slow growth rates and long transport distances mean most beef is sold in the low end of the market. Ethical, health and environmental concerns have contributed to the decline in domestic meat consumption, and are influencing consumer preferences in global markets. These concerns are driving practice improvement throughout the Australian beef supply chain. Challenges: Industry viability is constrained by lack of infrastructure, including feedlots, intensive fattening pastures, saleyards and meatworks, inactive ports and poor quality roads, all of which combine to make freight expensive, pushing up input costs. Considerable advances have been made in alleviating these constraints by building meatworks in Darwin, Arnhem Land and the Kimberley. However, lack of competition through the supply chain may be depressing returns at the farm gate. The ports of Darwin and Townsville are operating at record capacity, but some northern ports with export facilities (Port Hedland, Weipa, Mourilyan and Mackay) have not operated for several years. Water for cattle operations and irrigated crops may be at risk if extraction for these and other activities is not sustainably allocated. While broadscale irrigated cropping is likely to be restricted to a small proportion of the region, its requirements for water resources and fertile soil may deprive the pastoral industry of some of its most productive pasture land. Extraction for mining and irrigated agriculture is of particular concern. This has become a contentious issue with several coal projects in Queensland's Galilee Basin. Mining also has the potential to disrupt pastoral operations by removing land from production for both mineral extraction and infrastructure. Again, this is a significant issue in Queensland, where several landholders will be affected by the rail corridor servicing mines in the Galilee Basin. The disruption caused by mining poses a risk, not only to the financial viability of pastoral enterprises, but also to the health and welfare of pastoralists and their families. If well managed, however, mining and agricultural development can also have co-benefits, improving regional economies and providing employment and infrastructure. Weeds, fire, pest animals, disease and cattle theft all impose financial burdens on northern pastoral operations. Production losses caused by weeds have been estimated at costing the industry around $1,000 million/year; pest animals: ca $36 million/year; disease and parasites: ca $390 million; and cattle theft between $1.5 and $2 million a year in Queensland alone. No industry-wide estimates are available for impacts of fire, cyclones or other natural disasters. Conversely, pastoral managers perform important roles in control of weeds, fire, pest animals and diseases that would not be undertaken if no one was living on the lands they manage. Climatic and seasonal conditions are also serious constraints, particularly in inland Queensland, where periods of drought of two or more years are not uncommon. Conversely, extended periods of above average rainfall may encourage pastoralists to stock land beyond its long-term carrying capacity, and develop unrealistic impressions of what average conditions are. This could be an issue in the Kimberley if the elevated rainfall of the last few decades is not sustained. Climate change is already being felt in the region. Temperature have risen by up to 1.0°C since 1910, with further increases of up to 5°C expected by the end of the century. Droughts, cyclones, wildfires and flooding rains are likely to intensify over the next few decades, and continue to intensify until at least the end of the century. Carbon dioxide enrichment may increase forage production, but reduce its quality and stimulate woody thickening, as woody plants are favoured over tropical grasses. In most climate change scenarios, whether rainfall remains roughly the same or decreases, pasture growth and safe stocking rates in the Monsoonal North are expected to decrease, with the worst scenarios predicting decreases in pasture growth and safe stocking rates of between 50% and 60%. Climate change will also have adverse impacts on each stage of the supply chain, with effects ranging from increasingly uncomfortable work conditions to increased frequency of flood and cyclone damage to infrastructure. Policy environment: Many organisations have an influence on the direction of the pastoral industry. Individually, or as part of cross jurisdictional alliances, national, state and territory governments promote industry sustainability and herd-building. The preferred approach is to improve trade relations; simplify regulation; invest in roads; and provide a conducive business environment to attract infrastructure investment. The Developing Northern Australian White Paper and the Agricultural Competitiveness White Paper further these objectives. Under Australian national legislation, the Red Meat Advisory Council was established to represent the interests of beef and other meat producers, and is reported to by various state farming organisations that work closely with the industry as advocates and information and extension providers. Research and marketing is largely driven by Meat and Livestock Australia (informed on northern issues by the North Australia Beef Research Council) and extension is delivered by state agencies, state farming organisations and NRM groups. The emphasis of both research and extension is on practice improvement, rather than herd building. The Australian Government funded Indigenous Land Corporation is also playing a pivotal role in the northern grazing industry by assisting Indigenous people acquire, develop and manage pastoral properties. Finally, the policies and assessments made by financial institutions can both determine the level of debt that a pastoral enterprise can acquire and the cost of repayment, and influence whether developments seeking external funding are seen as viable. The Australian Government is committed to climate change action by virtue of signing international agreements. Its commitments to reduce emissions will help moderate the long-term impacts of climate change. Both the Western Australian and Northern Territory Governments have also made climate change commitments and the Queensland Government is currently revitalising its climate change agenda. Regulatory environment: Legislation and regulation govern much activity on pastoral properties, most of which are pastoral leases coexisting with Native Title. This type of land tenure allows pastoralists to undertake most activities that can be justified as core business to a pastoral operation, including pastoral-related activities that reduce carbon footprints. Diversification into other activities requires the consent of Native Title holders, which is usually negotiated through Indigenous Land Use and Access Agreements. Pastoralists have the right to water stock and clear vegetation for pastoral uses, but conditions vary between jurisdictions and water use for agricultural development requires a permit. There is a lack of clarity about whether permits can be granted for non-pastoral uses (including diversification into broadacre cropping) in Western Australia and Queensland. Pastoral leases also come with a range of legislated responsibilities. Leaseholders in each jurisdiction are to manage weeds, pest animals and diseases and to report notifiable cattle diseases to the relevant authority. They must use National Livestock Identification Scheme tags to ensure their cattle can be traced through the supply chain, and adhere to animal health and welfare standards. In addition, as employers, pastoral operators must follow conditions laid down by Fairwork Australia. Graziers in the Burdekin catchment are required to manage their properties to minimise reef pollution. The rights of miners to access land and water override those of pastoral leaseholders. While legislation facilitating exploitation of mineral and gas and fuel resources purports to safeguard other interests (notably environmental matters and water access), few mining proposals have been rejected because of environmental or pastoral concerns. Practice improvement: Much effort has been invested in identifying the best practices to improve the profitability and environmental sustainability of the northern beef industry. Key areas of knowledge advancement include: • Improving land condition • Improving diet through exotic pastures and supplementary feeding, especially at finishing • Improving reproductive performance by culling non-productive animals, vaccinating against reproductive diseases and improving diet quality • Increasing liveweight gain through early weaning and improving diet quality • Spreading grazing pressure by increasing fencing and water points. Improvements to herd management are largely compatible with practice change required for reducing adverse impacts on biodiversity, carbon footprints and Great Barrier Reef water quality. Improved animal performance increases animal growth rates (meaning fewer animals are required to produce the same volume of meat), and therefore also reduces the methane emissions generated. Good herd performance in rangelands is also dependent on moderate stocking rates to maximise forage quality, especially by improving the cover of productive perennial grasses. Improved ground cover also reduces soil loss (when cover is at least 50%) and gully formation (when at least 75%). Resilience to climate change will be built by undertaking the practice improvements identified to improve pastoral productivity and land condition. Of particular importance is the ability to adjust stocking rates in relation to seasonal conditions. At the industry level, decision support, including improved access to climatic information, is required to assist pastoralists make the best decisions for their circumstances. Diversification: Another approach to increasing enterprise resilience is diversification. Options being canvased include small-scale irrigation of pasture crops for finishing cattle on the property, grain and oil seed crops, biodiversity conservation and carbon abatement. Conservation efforts on some properties attracted subsidies in return for entering into conservation agreements. Biodiversity offsets may widen opportunities for on-property conservation, particularly in Queensland, where a formalised offset scheme is being developed. A small number of pastoral properties in the region are also receiving funding for fire management to reduce carbon emissions. A range of other emission reduction opportunities are at various stages of development, including reducing emissions from pastoral operations through improved herd management and adjusting cattle diets and storing carbon in soil or vegetation. Natural resource management implications: As practices to improve performance are adopted and/or diversification options are pursued, careful management will be required to avoid potential adverse environmental impacts. Best-bet options for improving environmental outcomes along with pastoral productivity include: • Avoiding the use of "transformer" grasses (with high biomass and fuel loads), or at least ensuring they do not escape from improved pasture plantings • Protecting areas of high biodiversity values when increasing extent and/or intensity of grazing, in particular protecting biodiversity values on riparian corridors when planning irrigated cropping projects • Ensuring wet season supplementary feeding does not weaken native perennial grasses • Ensuring early dry season burning does not lead to vegetation thickening and biodiversity decline. The NRM implications of the current trajectory of the pastoral industry are mixed. Herd building will put more pressure on the natural environment. However, performance improvement has many benefits by reducing the number of hooves and mouths required to produce a kilogram of meat. If well managed, mosaic agriculture can contribute to herd performance while taking pressure off pastures and the natural environment during the wet season, but managed poorly could result in further degradation of alluvial environments and over stocking of adjacent areas. The environmental footprint of diversification into agriculture would similarly need to be managed carefully. However, increasing income from various forms of ecosystem service delivery, particularly on lands that are marginal for grazing, would be a boon to both pastoral enterprises and the environment. Central to all this change are the pastoralists themselves. And with all that is required from them and all the stresses and strains they already have to bear, many will be in no position to take up improved practices, let alone participate in conservation activities. Pathways out of debt must be found before resilience in the face of change can be achieved, and pastoralists must be supported in the adoption of new practices, rather than have it mandated.
Reality shows cast relatively diverse groups with the intention of seeing whether conflict or harmony will result. Success in reality competitions is often achieved through the development of alliances and strategic relationships and the process by which these unions form can be sociologically fascinating to watch. Yet, sociology, in method and theory, has rarely been applied to the analysis of reality television. This is not to say that reality television has not been examined academically. In fact, there is a growing body of research, primarily conducted by communication studies scholars, that takes this type of television seriously. Thus, there is a foundation for teaching the sociology of reality television and excellent resources for doing so.Author recommendsAndrejevic, Mark 2004. Reality TV: The Work of Being Watched. Lanham, MD: Rowman and Littlefield.This book was one of the first monographs on reality television. Andrejevic looks at the significance of the 'digital era' and the idea of how genres like reality television encourage interactivity. He was able to interview cast members of reality programs and analyze their experiences, a body of data not available elsewhere. Also, Andrejevic discusses multiple shows including Survivor, The Real World, and Big Brother.Brenton, Sam and Reuben Cohen 2003. Shooting People: Adventures in Reality TV. London, UK: Verso.Although not a piece of scholarly research, this book would be useful in a course on reality television or new media as it raises questions regarding ethics in the genre and it is also very readable and engaging. Brenton and Cohen discuss underpublicized controversial episodes in reality television production and ask at what cost to society and participants are these shows made. They ponder the future of reality television and where and when lines will be drawn as to what is too invasive or private or inhumane to be broadcast.Dubrofsky, Rachel 2006. 'The Bachelor: Whiteness in the Harem.'Critical Studies in Media Communication 23: 39–56.Dubrofsky looks at depictions of race and gender on the reality dating show The Bachelor. She notes how shows like this privilege whiteness through casting and editing. The Bachelor occasionally makes use of racial and ethnic minorities as exotic others when it serves the show to contrast such contestants. This is a good example of how racial, ethnic, and gender stereotypes can be reinforced by media.Hill, Annette 2005. Reality TV: Audiences and Popular Factual Television. London, UK: Routledge.Hill is one of few researchers who has conducted detailed audience analysis. Using survey research and ethnographic methods, Hill looks at the ways viewers watch and interpret reality shows. She discusses motivations for watching, what appealed to viewers and what did not, and the degree to which viewers take what they see as real.Jones, Janet Megan 2003. 'Show Your Real Face: A Fan Study of the UK Big Brother Transmission (2000, 2001, 2002). Investigating the Boundaries between Notions of Consumers and Producers of Factual Television.'New Media & Society 5: 400–21.Janet Megan Jones conducted a three‐wave survey of 8,000 viewers of Big Brother UK in order to determine what audiences respond to on the program, particularly which characters and characteristics are most appealing. She argues that viewers enter into a 'personalized reality contract' with the show and the contestants in which they suspend their disbelief regarding the constructed nature of the show. Fans search for the truth or reality within the unreal environment; even though they know the show and its premise are contrived. This is one of the most comprehensive pieces of audience research and its interesting findings should generate class discussion.Misra, Joya 2000. 'Integrating The Real World into Introduction to Sociology: Making Sociological Concepts Real.'Teaching Sociology 28: 346–363.A guide to using clips from the reality program, The Real World, to teach sociology. The principles suggested in this article may be useful in stimulating use of clips from reality programs generally and specifically.Escoffrey, David S. 2006. How Real Is Reality TV? Essays on Representation and Truth. Jefferson, NC: McFarland & Co.Holmes, Su and Deborah Jermyn (eds) 2004. Understanding Reality Television. London, UK: Routledge.Murray, Susan and Laurie Ouellette (eds) 2004. Reality TV: Remaking Television Culture. New York, NY: New York University Press.These three edited volumes are excellent collections of articles about reality television. All deal with production, content, and consumption. Any would be suitable as a text for class as they all contain interesting chapters that cover themes like defining the genre, the reality television industry, political culture, and representations of race, ethnicity, gender, and sexuality.Online materialsTo my knowledge, there are no online resources specifically dealing with academic analysis of reality television. However, there are some Web sites that would be useful for exploration and incorporation in a course and in course projects. http://www.nielsen.com/ The Nielsen media group, who conduct the Nielsen ratings of television viewing, provides a limited amount of free information regarding viewing patterns on its Web site. There is some material regarding ratings and some reports that can be accessed here. Information about grants and internships and other resources for students are also available on this site. http://www.realitytvworld.com This Web site contains comprehensive listings and information about reality shows, past and present. If you are unfamiliar with a particular reality show or students are unfamiliar, this Web site could be consulted for background information. Links to news articles about reality shows and contestants are also listed here. http://www.televisionwithoutpity.com Television Without Pity provides very detailed recaps and discussion forums for selected television programs, including many reality shows (including America's Next Top Model, Survivor, Big Brother, The Biggest Loser, Project Runway, and Top Chef). If you are studying a show in depth or analyzing a particular show and miss an episode or want detailed summaries to use in class, this site is quite useful.Sample syllabus Course Outline and Selected Reading Assignments 1. Studying television from a sociological perspective Ang, Ien 1985. Watching Dallas: Soap Opera and the Melodramatic Imagination. New York, NY: Routledge.Gamson, Joshua 1998. Freaks Talk Back: Tabloid Talk Shows and Sexual Nonconformity. Chicago, IL: University of Chicago Press.Grindstaff, Laura and Joseph Turow 2006. 'Video Cultures: Television Sociology in the "New TV" Age.'Annual Review of Sociology 32:103–25. 2. Foundations of reality television Baker, Sean 2003. 'From Dragnet to Survivor: Historical and Cultural Perspectives on Reality Television.' Pp. 57–72 in Survivor Lessons: Essays on Communication and Reality Television, edited by Matthew J. Smith and Andrew F. Wood. Jefferson, NC: McFarland & Co.Biressi, Anita and Heather Nunn 2005. Reality TV: Realism and Revelation. London, UK: Wallflower Press.Cavender, Gray and Mark Fishman 1998. 'Television Reality Crime Programs: Context and History.' Pp. 1–18 in Entertaining Crime: Television Reality Programs, edited by Mark Fishman and Gray Cavender. New York, NY: Aldine de Gruyter.Clissold, Bradley D. 2004. 'Candid Camera and the Origins of Reality TV: Contextualising a Historical Precedent.' Pp. 33–53 in Understanding Reality Television, edited by Su Holmes and Deborah Jermyn. London, UK: Routledge.Corner, John 2002. 'Performing the Real: Documentary Diversions.'Television & New Media 3: 255–269.Gillan, Jennifer 2004. 'From Ozzie Nelson to Ozzy Osbourne: the Genesis and Development of the Reality (Star) Sitcom.' Pp. 54–70 in Understanding Reality Television, edited by Su Holmes and Deborah Jermyn. London, UK: Routledge.McCarthy, Anna 2004. '"Stanley Milgram, Allen Funt, and Me": Postwar Social Science and the "First Wave" of Reality Television.' Pp. 19–39 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette. New York, UK: New York University Press. 3. Defining a genre Biressi, Anita and Heather Nunn 2005. Reality TV: Realism and Revelation. London, UK: Wallflower Press.Bignell, Jonathan 2005. Big Brother: Reality TV in the Twenty‐First Century. New York, NY: Palgrave.Fetveit, Arild 1999. 'Reality TV in the Digital Era: A Paradox in Visual Culture?'Media, Culture & Society 21: 787–804.Holmes, Su and Deborah Jermyn 2004b. 'Introduction: Understanding Reality TV.' Pp. 1–32 in Understanding Reality Television, edited by Su Holmes and Deborah Jermyn. London, UK: Routledge.Kilborn, Richard 1994. '"How Real Can You Get?" Recent Developments in "Reality" Television.'European Journal of Communication 9: 421–39.Murray, Susan 2004. '"I Think We Need a New Name For It": The Meeting of Documentary and Reality TV.' Pp. 40–56 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette. New York, NY: New York University Press. 4. Production of reality Andrejevic, Mark 2004. Reality TV: The Work of Being Watched. Lanham, MD: Rowman and Littlefield.Brenton, Sam and Reuben Cohen 2003. Shooting People: Adventures in Reality TV. London, UK: Verso.Couldry, Nick 2004. 'Teaching Us to Fake It: The Ritualized Norms of Television's Reality Games.' Pp. 57–74 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette, 57–74. New York, NY: New York University Press. 5. Images, stereotypes, and issues of content a. Representation and stereotypes Andrejevic, Mark and Dean Colby 2006. Racism and Reality TV: The Case of MTV's Road Rules. Pp. 195–211 in How Real is Reality TV? Essays on Representation and Truth, edited by David S. Escoffrey. Jefferson, NC: McFarland & Co.Callais, Todd M. and Melissa Szozda 2006. 'Female Police Officers and Reality Television: Analyzing the Presentation of Police Work in Popular Culture.' Pp. 133–48 in How Real Is Reality TV? Essays on Representation and Truth, edited by David S. Escoffrey. Jefferson, NC: McFarland & Co.Dubrofsky, Rachel 2006. 'The Bachelor: Whiteness in the Harem.'Critical Studies in Media Communication 23: 39–56.Heinricy, Shana 2006. 'The Cutting Room: Gendered American Dreams on Plastic Surgery TV.' Pp. 149–64 in How Real is Reality TV? Essays on Representation and Truth, edited by David S. Escoffrey. Jefferson, NC: McFarland & Co.Johnston, Elizabeth 2006. 'How Women Really Are: Disturbing Parallels between Reality Television and 18th Century Fiction.' Pp. 115–32 in How Real Is Reality TV? Essays on Representation and Truth, edited by David S. Escoffrey. Jefferson, NC: McFarland & Co.Kraszewski, Jon 2004. 'Country Hicks and Urban Cliques: Mediating Race, Reality, and Liberalism on MTV's The Real World.' Pp. 179–196 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette. New York, NY: New York University Press.LeBesco, Kathleen 2004. 'Got to be Real: Mediating Gayness on Survivor.' Pp. 271–87 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette. New York, NY: New York University Press.Rapping, Elaine 2004. 'Aliens, Nomads, Mad Dogs, and Road Warriors: The Changing Face of Criminal Violence on TV.' Pp. 214–230 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette. New York, NY: New York University Press.Stephens, Rebecca L. 2004. 'Socially Soothing Stories? Gender, Race and Class in TLC's a Wedding Story and a Baby Story.' Pp. 191–210 in Understanding Reality Television, edited by Su Holmes and Deborah Jermyn. London, NY: Routledge. b. Other analyses of content Cavender, Gray 2004. 'In Search of Community on Reality TV: America's Most Wanted and Survivor.' Pp. 154–72 in Understanding Reality Television, edited by Su Holmes and Deborah Jermyn. London, UK: Routledge.Propp, Kathleen M. 2003. 'Metaphors of Survival: A Textual Analysis of the Decision‐Making Strategies of the Survivor Contestants.' Pp. 111–31 in Survivor Lessons: Essays on Communication and Reality Television, edited by Matthew J. Smith and Andrew F. Wood. Jefferson, NC: McFarland & Co.Wingenbach, Ed 2003. 'Survivor, Social Choice, and the Impediments to Political Rationality: Reality TV as Social Science Experiment.' Pp. 132–152 in Survivor Lessons: Essays on Communication and Reality Television, edited by. Matthew J. Smith and Andrew F. Wood. Jefferson, NC: McFarland & Co. 6. Audience response and analysis Crew, Richard E. 2006. 'Viewer Interpretations of Reality Television: How Real Is Survivor for Its Viewers?' Pp. 61–77 in How Real Is Reality TV? Essays on Representation and Truth, edited by David S. Escoffrey. Jefferson, NC: McFarland & Co.Hill, Annette 2005. Reality TV: Audiences and Popular Factual Television. London, UK: Routledge.Jones, Janet Megan 2003. 'Show Your Real Face: A Fan Study of the UK Big Brother Transmission (2000, 2001, 2002). Investigating the Boundaries between Notions of Consumers and Producers of Factual Television.'New Media & Society 5: 400–21.Ticknell, Estella and Parvati Raghuram 2004. 'Big Brother: Reconfiguring the "Active" Audience of cultural studies?' Pp. 252–69 in Understanding Reality Television, edited by Su Holmes and Deborah Jermyn. London, UK: Routledge.Wilson, Pamela 2004. 'Jamming Big Brother: Webcasting, Audience Intervention, and Narrative Activism.' Pp. 323–43 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette. New York, NY: New York University Press.Zurbriggen, Eileen L. and Elizabeth M. Morgan 2006. 'Who Wants to Marry a Millionaire? Reality Dating Television Programs, Attitudes Toward Sex, and Sexual Behaviors.'Sex Roles 54: 1–17. 7. The business of reality television Brenton, Sam and Reuben Cohen 2003. Shooting People: Adventures in Reality TV. London, UK: Verso.Madger, Ted. 2004. 'The End of TV 101: Reality Programs, Formats, and the New Business of Television.' Pp. 119–36 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette. New York, NY: New York University Press.Raphael, Chad 2004. 'The Political Origins of Reali‐TV.' Pp. 119–36 in Reality TV: Remaking Television Culture, edited by Susan Murray and Laurie Ouellette. New York, NY: New York University Press.Films and videosSurvivorOne of the earlier and more influential (in the USA) reality television series; some seasons are available in their entirety on DVD. Survivor is a show where 16 people live in a remote area with no modern conveniences. Every 3 days, participants compete in challenges and the outcome of these challenges determines which contestants are subject to being voted out of the game. At the end of the approximate 40 days, ousted players vote for who they believe should be the winner of the game. There are many in class analyses that can be done in conjunction with readings. Most reality shows would work in this manner (Big Brother, The Bachelor, The Amazing Race, Top Chef, etc.). Stereotyping, group dynamics, ethics, representations of reality are all themes that can be explored using episodes of Survivor. 1900 House (or any other PBS reality show). http://www.pbs.org/wnet/1900house/In this show, a family volunteered to live in a house that was set up to replicate the conditions of 1900. It is a good contrast to reality programs that air on network television, in terms of production values, editing, casting, etc. A professor might show clips from 1900 House and clips from Survivor and compare and contrast in a discussion of audience, entertainment, the reality of reality television, etc. The Reality of Reality TV (produced by Bravo, September 2003). http://www.imdb.com/title/tt0381797/This six episode miniseries featured an analysis of reality television production. It is likely to be difficult to find; however, if one is able to access it, it would be useful in to show in class. I mention it because there are no other comparable programs that I am aware of.Project ideasRepresentations of race, class, gender, and/or sexuality This assignment is intended to have students measure representations of race, gender, sexuality, and social class on reality shows. Students should watch a particular series throughout the semester or for several weeks. They should be given coding sheets (which can be designed in class) where they take note of representations of things like race, class, gender, sexuality, etc. For example, if they were assigned or chose to focus on representations of gender and sexuality, they might note the way men and women are dressed, emphasis on different body parts and body images, the amount of attention directed to appearance both by the contestants/participants and the editors, terms used to refer to women and men, activities that men and women are shown participating in, skills or tactics women and men are shown using to make alliances and/or win challenges. Students should write a paper where they describe these representations of gender and discuss whether or not they feel this is reflective of actual reality, with supporting evidence from academic articles on gender and sexuality. They should also discuss the implications of these images and whether or not such representations matter.Fan discussion of reality television This assignment is intended to expose fans to the ways in which viewers make meaning of and interact with reality shows. Direct students to a Web site for fans of reality television that allows nonmembers to browse or 'lurk' in forums (e.g. http://community.realitytvworld.com/boards/cgi‐bin/dcboard.cgi; http://forum.realityfanforum.com/)Have the students review topics on message boards and several pages (10–12) of message board dialogue in order to determine the ways in which fans use message boards, the subjects they discuss, whether or not they accept the dominant reading offered by the shows, their awareness of editing and production, popular and unpopular contestants, etc.Students should write a paper in which they discuss the ways in which viewers make meaning of and interact with reality shows, noting specifically how technology can change the relationship between viewers and producers and television programs.
Issue 9.2 of the Review for Religious, 1950. ; MARGH° 15, 1950 Diocesan or PonHfical ? 'Joseph F. Galle. 'Virtue of Faith . John M~hews Oh'Controversy . ~. Gera[~Kelly Works:of God Manifest . .Dominic Hughes (;)uesHons and Answers Book Reviews Communications Report to Rome VOLUME IX NUMBER 2 Ri::VII::W FOR RI:::LI IOUS VOLUME IX MARCH, 1950 NUMBER 2 CONTENTS DIOCESAN OR PONTIFICAL ?--Joseph F. Gallen, S.J . 57 THE VIRTUE OF FAITH IN THE SPIRITUAL LIFE-- John Matthews, S.J . 69 OUR CONTRIBUTORS . 72 ON CONTROVERSY~ (An Editorial)--Gerald Kelly, S.J . 73 SEARCHLIGHTING ~URSELVES . 77 WORKS OF GOD MADE MANIFEST--Dominic Hughes, O.P. . 78 FATHER ELLARD'S REPLY . 91 COMMUNICATIONS . 95 SUMMER SESSION . 96 BOOK REVIEWS-- The Mother of the Savior and Our Interior Life; Ignatlan Methods of Prayer; Little Catechism of Prayer . ~ . 97 BOOK NOTICES . " . 100 BOOK ANNOUNCEMENTS . 101 QUESTIONS AND ANSWERS-- 7. Abandoned Wife Entering Religion . 104 8. Extending Postulancy, Novitiate, etc . 105 9. Postulancy outside Novitiate . 106 I0. Dowry When Transferring to Contemplative Order . 106 11. Sick Religious and Daily Communion . 107 12. Genuflections in,Chapel . 108 REPORT TO ROME . 108 THOUGHTS ON ST. JOSEPH . 112 IN MEMORIAM (Alf'red F. Schneider, S.J.) . 1 12 REVIEW FOR RELIGIOUS, March, 1950. Vol. IX, 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 matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly. 8.J. Copyright, 1950, 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 wrltln9 to us, please cons,,It notice on Inside back cover. Diocesan or Pont:ific l? ¯Joseph F. Gallen, S.J. THE following pages constitute ~in effqrt to answer two practical canonical' questions: (1) should a diocesan congregation "Con-fine' itself to the diocese of origin? (2) should a' diocesa'n congregation become pontifical? These are very. important questions for many institutes. They are also questions to which angwers can. be given that are based solely on personal knowledge and espe'ciallT on personal preference. Such knowledge can be inadequate and the preference can be very subjective. Therefore, I l~ave tried to avoid mere.personal opinion and to base the answers primarily on the mind and 'v~ill of the Holy See and secondarily on the opinions that com-monly exist in the Church as found in approved authors. ~" I. DiSti~'~tion of Defi'nition between a Pontifical and a "" Diocesan Congregatiqn~ . . :,~., It is by no means unusual to encounter the mistaken opiniqfi.th, a~ a, diocesan religious institute is one that. is confined to a particul.ar. diocese and a pontifical institute one that has houses in seve.ral di0,- ceses. These false definitions are deafly excluded by canon 488, 3°: "'institute app~ou.ed bg the Hqlg See. (Religio iuris pontifical), ~every institute which has obtained from. the Apostolic S~e either ~p~r.o.-'.~ ba~ion'~o~'i.a.t, leas.t.the decree of commendation (decretur~,'l~udis)t;i Diocesan Institute, an institute erected by Ordinaries, which ~has ~not y~.t:.o."bthined this" decre~ ofcommendation.". Thu's the diStinCtiOn between a pontifical and a diocesan congregation has in itself nothing Whatever to do with territorial diffusion; it is based sblely on the p~es.ende or'absbnce of approval by the Holy See. We shall see tha~ a diocesan institute is also destined to spread to many dioceses, and d~ffu~ion~ to'. rrian~r diocese~ is only an ordinary, not ari absolfitel prerequisite for obtaifiing papal opproyal. In actual fact there are diocesan;. congregati6ns in the United 'States that haCce spread to several dioceses., It is equally true that some pontifical congregation~ in~thi~ c6dh~ry are confined to one diocese. ~All religious orders are pontifical institutes, since the approbation of 'an order is reserved to the Ho!y See. Ther?fore, institutes such as those of the Carmelite Nuns, Dominican Nuns, Poor Clares, Sacra-mentirie'Nuns, and Visithndines are pontifical. A religi0ds order is 57 JOSEPH F. GA'LLEN Review for Religious ¯ an institute whose particular law pr~scribes that at least some of the subjects at least should take solemn vows (can. 488, 2°). The hope of clarifying this o'ften misunderstood definitio'n is the justificat.for the tautology. It is not required that all of the members of the institute, but it is s~f~cient that only some of these, should either actually take solemn vows or be obliged to do so by the law of the institute. An institute can also be an order even if none of the mem-bers actually take solemn vows. It is sufficient that some should do so from the particular law of the institute.1 Solemn vows are not taken in mo~t of the monasteries of nuns in the United States, yet all of these institutes are orders since at least some of the members should take solemn vows in virtue of the particular law of the institute.2 A religious congregation is an institute in which all the members actually take simple vows, whether perpetual or temporary, and in which none of the members should take solemn vows in virtue of the law of the institute (canon 488, 2°). No religious institute can exist in the Church that has not been approved by legitimate ecclesi-astical authority. The foundation of a religious institute may certai.nly be approved by the Roman Pontiff, but in practice it is approved by the ordinary of the diocese of foundation. This approval of the local ordinary makes the congregation a diocesan institute. ~For example, article 37 of the Constitutions of the Ursuline Nuns of the Congre-gation of Paris, Pittsburgh, Pennsylvania. reads as follows: "By tight, these vows are solemn vows, as they were so approved by holy Church at the beginning: but, in fact, in this country, by disposition of the Holy See, they are only simple vows." Article 641 of the Constitutions of Dominican Nuns reads: "Those Nuns of our Order whose vows are, by constitution, solemn but who because of circumstances of time (cgn. 488, 70), by prescription of the Apostolic See, make only. simple VOWS . " -°In 1864 the Holy See declared the following monasteries of Visitation Nuns in the United States had solemn vows: Washington, (Georgetown), Baltimore (Roland Park), Mobile, St. Louis, and Kaskaskia. The last-mentioned later united with its daughter community in St. Louis. Mo. Since 1864 the monasteries that follow have received a rescript from the Holy See granting solemn vows. The year of the rescript is put in parentheses. Carmelite Nuns of the Ancient Observance: Allentown (1931): Discalced Carmelite Nuns: Philadelphia (1902, but solemn vows were first taken in 1925), Wheeling (1925), Bettendorf (1949), Louisville (1930), Morristown (1926), Loretto (1932), Rochester (1930), Mobile (1943), New Brunswick (1948): Dominican Nuns: Detroit (1929, Menlo Park (1929), West Springfield, Mass, (1928): Dominican Nuns of the Perpetual Rosary: Buffalo (1944), Camden (1947), Syracuse (1947): Poor Clare Nuns: Cleveland (1946); Franciscan Nuns of the Most Blessed Sacrament: Cleveland (1912), Canton (1925, but solemn vows were first taken in 1950): Nuns of Perpetual Adoration of the Blessed Sacrament (Spanish speaking) : E1 Paso (1930) : Visita-tion Nuns: Elfindale, Springfield, Mo. (1888). Solemn vows are taken in the Oriental Order of St. Basil the Great. Four other monasteries have applied for solemn vows¯ 58 March, 1950 DIOCESAN OR DONTIFICAL? After an initial period of growth the congregation usually peti-tidns the Holy See for papal approval. The attainment of papal approval makes the congregation a pontifical institute. It is sufficient that the Holy See approve either the institute or the constitutions. The present ordinary practice of the Holy See is to approve both. In answer to the first petition of the congregation for papal approval, the Holy See gives its first approval to the" institute by what is called a decree of praise or commendation. At the same time the Holy See gives a temporary and experimental approval to the.constitutions for a determined period of time, which now is usually seven years. At the end of this time the congregation sends another petition to Rome. The Holy See then gives a final approbation to the constitutions and, frequently at least, a definitive approbation to the institute.3 The practice of the Holy See can vary in many matters, and it has varied in the present case of the approval of religious congrega-tions. It is possible to find congregations that have long possessed papal approval and yet discern that the constitutions alone were approved by the Holy See. A doubt could and did arise as to the sufficiency of an approval of the constitutions alone, since the Code definition of a pontifical institute appears to be confined to a decree of~ praise or approbation of the institute. However, the presumption always is that a canon agrees with the pre-'Code law, and Leo XIII had originally defined pontifical institutes as those "in which in addi-tion the sentence of the Roman Pontiff has intervened, either by approval of their laws and statutes or also by the granting of praise or approbation.TM In this definition the approval of the constitu-tions is not only sufficient but apparently primary. All doubt was removed by a reply of the Sacred Congregation of Religious that the Sisters of Mercy, founded by Mother McAuley, were pontifical, whether it was a question of the independent communities or of the unions that had been established with the approval of the Holy See.5 3For the present practice of the Holy See, cf. P. Cosmas Sartori, O.F.M., duris-prudentiae Ecclesiasticae Elernenta (Romae: Pontif. Athenaeum Antonianum, 1946)~ p. 74. 4Leo XIII, Const. "'Conditae a Christo,'" 8 dec. 1900, Codicis luris Canonici Fontes III. p. 562. The same definition is repeated twice in the constitution. Cf., pp. 563, 564. nThis particular reply of Nov. 24, 1925, undoubtedly because of its general import, was published in the Acta Apostolicae Sedis, XVIII (1926), 14. It can be found in English in Bouscaren, Canon Law Digest, I, pp. 269-270. Valuable commen-taries on the reply have been written by. Maroto, Cornrnentariurn Pro Religiosis, VII (1926), 83-92: and Vermeersch, Periodica, XV (1927), 52-53. To any-one unaware of this reply the distinctive constitutions of the independent com-munities can' cause difficulty as to their pontifical character. 59 .JOSEPH F. GALLEN Review foF Religious The constitutions alone of the Sisters of Mercy were approved by the Holy See in 1841. The same thing is apt to be true of any.congrer gation of religious women approved before 1850, because of the varying practice of the Holy See in approving religious congregations. Therefore, a congregation is made pontifical by any one or m6re of the following.four approvals: approval of the institute by either a decree of praise or of definitive approbation; approval of the con-stitutions either experimentally or finally. To all congregations that have received any one of these approvals are equally applied" the rights, laws, and obligations of pontifical institutes. II. Should a Diocesan Congregation Confine Itself to the Diocese of Origin? 1. The Code of Cation Lau;.--Canon 495, § 1 reads: "A dioce-san religious congregation cannot establish houses in another diocese without the consent of both Ordinaries, namely: the Ordinary of the place where the motherhouse is situated and the Ordinary of' the place where it is desired to make the new foundation, but the Ordi- .nary of the place of delSarture, shall not without a grave reason refuse his, consent." For the first house to be erected by a dlocesan.institt~te in anothe~ diocese, this canon requires the permission not only of the ordinary of~the new house but also of the ordinary of the mother-house. We can s.ee in this law of the Code an implicit affirmation of the closer guardianship, of the greater interest, supervision, and direc-tion that the ordinary of the diocese of origin is to exercise over a diocesan congregation in the early years of its existence. The same canon explicitly forbids the ordinary of the mother? house to refuse permission for the erection of a house in another diocese unless he has not merely a. reasonable or a just reason but a serious reason for the refusal. The .Code of Canon Law, therefore, implicitly states that it is the or~linary thing for a diocesan institute to spr,ead to other dioceses and that this diffusion can be prevented only by reason of a serious obstacle. It cannot be held that thi~ seri-ous obstacle is ordinarily tO be fouiad in diocesan institutes.' If this-were factually tr.ue, there would be little sense in the law of the Code that forbids the ordinary'of the motherhouse to refuse the permissi?n, and the law would rather read: "and the Ordinary of the mother~ house may grant this permission in extraordinary cases.',Y Therefore, the" law 'of the Code is that confinement to one" dioces~ sli'~.uld ble restricted to the early years of the existence-of.a, diocesan dongrega:- fi0n wl~en the institute is a.c.qujri, ng strength rand:.sta,,~:ilit.~.: .~T.h.!.s. 60 March, 1950" DIOCESAN OR PONTIFICAL? period should not be excessively prolonged. Diffusion to other dioceses is a usual prerequisite for obtaining papal approval, but the Holy See stated before the Code of Canon Law that ten or fifteen years from the time of the foun'dation of the first house of theinsti-tute could suffice for the presentation of a petition for papal approval.6 2. Documents of the Holy See.--The Holy See both before and after the Code of Canon Law has issued norms that are to guide the local ordinaries in the erection of new institutes. One of the most important of these norms is that the ordinary, rather than found a n~w congregation, is to invite and admit into his diocese a congrega-tion already approved that has the purpose desired by the ordinary. In speaking of these congregations already approved the Holy See makes no distinction between pontifical and diocesan congregations.) Therefore, the Holy See again positively implies that diocesan insti-tutes are not to be confined to the diocese of origin. 3. Doctrine of authors.--Two authors, Fogliassos and Muzza-relli, 9 have recently made detailed studies into the juridical nature of diocesan congregations. Fogliasso states: "Certainly a diocesan con-gregation, even though it consists of only one house, unlike a mon-astery of nuns, is an organism that bg its verst nature tends to uni-versality . The purpose of the disposition of canon 495, § 1 is to prevent the local ordinary of the motherhouse from impeding the ordered diffusion of a new congregation. This diffusion together with spiritual fruits is required for the granting of a decree of praise. Furthermore, recourse can always be made to the Holy See against the arbitrary opposition of this ordinary. Therefore, the norm of canon 495, § I, while it immediately, furthers the fundamental liberty of a new congregation, which is the attainment of its own increase, paves the way for the congregation to reach the prescribed condition by which, through means of a decree of praise, it may take its place 6Normae Secundum Quas 8. Congr. Episcoporum et Regulariura Procedere Sofet in Approbandis Novis lnstitutis Votorurn Simpliciurn, 28 iun. 1901, n. 9. ~Leo XII][, Const. "'Conditae a Christo,'" § 1, III, C. I. C. Fontes, III, p. 563; Pius X, Motu Propr. "Dei providentis,'" 15 iul. 1906, C. I. C. Fontes, III, p. 675; S. C. de Prop. Fide, Instr., "'De Congregationibus Religiosis lndigenis Condendis,'° 19 mart. 1937, n. 1, AAS XXIX (1937), 276. SAemilius Fogliasso, S.D.B., lntroductio in Vigentem Disciplinara de luridicis Re-lationibus inter Religiones et Ordinarium Loci (Augustae Taur[norum: Schola T}'pographica Salesiana, 1948). 9Fridericus MuzzareIli, S.S.P., Tractatus Canonicus de Congregationibus luris Di-oecesani (Romae: apud Piam Societatem a S. Pau[o Aposto[o, 1943). 61 JOSEPH F. GALLEN Review for Religious among pontifical institutes.''~° Muzzarelli expresses the same doctrine: "The nature of a diocesan congregation precisely as diocesan is universal only in potency and capacity . . . indeed the mind of "the Holy See with regard to these congregations is not that from their foundation they should be aSso-lutely confined within the boundaries of one diocese. They are rather considered as the first stage, the first phase of juridical et~olution. When this evolution is completed they become pontifical and uni-versal in fact and in law . Hence it generally happens that these congregations become multidiocesan in a short time and l~hus are uni-versal in fact . If the ordinary (of the motherhouse) should refuse his consent, recourse is always open to the Holy See.''11 Father Vidal, S.J., whose eminence as a canonist and years of service as a consultor of various Roman Congregations should qualify him to know the mind and prac.tice of the Holy See, affirms: ". the ordinary of the place of dephrture is forbidden to refuse his " consent except for a serious reason (canon 495, § 1) ; and recourse against an unreasonable refusal would always be open to the Sacred Congregation, which will usually lend a ready ear to such a recourse, unless there is question of an institute that is faring badly and is destined rather for extinction.''x~ The doctrine that a diocesan institute should at least ordinarily spread to other dioceses is held implicitly by many of the authors mentioned below, who teach that diocesan congregations should ¯ become pontifical, since diffusion to other dioceses is in the practice of the Holy See an ordinary prerequisite for obtaining papal approval. 4. Diffusion does not imply separation.--Diffusion to other dioceses is the second phase of the natural growth of a diocesan con-gregation to the juridical maturity of a pontifical congregation. Evidently diffusion does not impiy but excludes separation from the houses of the diocese of origin. Canon 495, § 1 is speaking of the spread of the same institute to other dioceses, not of the erection of. new institutes in other dioceses. The fear of separation, however, can exist. The diffusion of diocesan and even of pontifical congrega-tions to other dioceses of the United States in the last century very frequently was followed by a separation from the houses of the diocese of origin (and the same thing occurred in other countries). ~-0Fogliasso, op. cir., 160-161. The italics in this and subsequent citations are mine. XlMuzzarelli, op. cir., nn. 51, 123. xZWernz-Vidal, Ius Canonicum, III, "De Religiosis,'" n. 61. 62 March, 1950 DIOCESAN OR PONTIFICAL Fortunately, many of these separated congregations have ultimately at least prospered in vocations and in the extent and excellence of their lives and work. These happy consequences have not always been verified. Some of these congregations are still small in number of subjects, and they toil in vain for increase in the rocky territories of few Catholics and few vocations. It would obviously .have been much better if they had remained.united to houses located in dioceses that are more fertile in vocations and also financially. Furthermore, such separations were not of their nature conducive to a progressive improvement in the spiritual and intellectual formation of subjects. These separations may not be effected now without the permission of the Holy See, since the separation would involve at least the erec-tion of a new institute and also the passing of professed religious from one institute to another, both of which require recourse to the Holy See (canons 492, § 1; 632). III. Should a Diocesan Congregation become Pontifical? 1. The Code of Canon Latv.--To Father Arcadio Larra-ona, C.M.F., the present undersecretary of the Sacred Congregation of Religious, we are especially indebted for evolving the answer from the Code of Canon Law. Father Larraona calls attention to the definition in the Code of a diocesan congregation, which is not described as one that has been approved by a local ordinary or as one that does not possess or has not obtained a decree of commendation but as one, "that has not yet (nondum) obtained this decree of com-mendation (canon 488, 3°).'' Thus the very definition of a dioce-san congregation in the Code of Canon Law manifests that it is only in an initial and transitory state and in the first phase of a juridical evolution that is to terminate in the attainment of pontifical approval,la Larraona could have derived the same conclusion from canon 492, § 2. The argument is clearer in the translation of Woywood- Smith, although it can also be d~duced from the Vatican translation. This canon reads: "A diocesan congregation retains that character though it has in the course of time spread to several dioceses, and it remains completely under the jurisdiction of the bishops, until it has obtained from the Holy See approval or, at least, the decree of praise." The Vatican translation of this last and pertinent clause is: "as long as it is without pontifical approval or the decree of commendation." The Code here again does not consider a diocesan congregation to be laLarraona, Cornmentarium Pro Religiosis, II (192 I), 284. 63 JOSEPH F. GALLEN Review for Religious . in a definitive but only in an initial and temporary state. 2. The initiative of bishops.--The most°manifest testimony of the i.nspiration, encouragement, and support of bishops to diocesan congregations becoming pontifical is the vast number of congr.egations that ha~e been approved by the Holy See. This support of bishops wa~ evident at an early date in the era of pontifical approval of congregations of Sisters. The Provinci.al Council of Avignon, held in 1849, enacted the following norm for the bishops of the province: "That [Sisters] may conform their lives to that prescribed by the rule they have professed and observe their constitutions and praiseworthy customs, that the constitutions also may have a greater authority, the bishops are to take care as' soon as possible that these be approved by the Holy See,. if they have not already been approved.''14 The bishops of the Plenary Council of Latin America, celebrated in 1899, established a similar law: "Since in congregations that have spread into several dioceses and whose constitutions have not as yet been submitted to the examination, correction, and approbation of the Holy See, here and there things have been done in good faith that are contrary to the laws and mind of the Hoist See, we decree that, the prescriptions of law being observed, such congregations which, in the judgment of the bishops, increase and give good expectations to the Church shall submit their statutes to the judgment of and petition the approval of the Holy See.''1~ 3. The doctrine of authors. Especially in this important ques-tion authors are cited primarily to manifest the mind and the will of the Holy See and also to give the answer that is generally held in the Church. Greater attention should clearly be given to the canonists who are acknowledged specialists in the field of canon law for religious. LARRAONA: This author has been engaged since 1920 in writing an exhaustive explanation of the canons on religious in the Cormnentariurn Pro Religiosis. The greatest tribute to his authority is the frequency and respect with which he is generally cited by other authors. Writing of pontifical and diocesan congregations before the Code of Canon Law, he states that diocesan congregations were not considered "as something fixed and stable but as incomplete entities, tending by their nature to juridical perfection, which in the second 14Concilium Provinciae Avenionensis, Collectio Lacensi#, tom. IV, col. 351, n. 2. l~Acta et Decreta Con¢ilii Plenarii Americae Latinae (Roinae: Typis Vaticanis, 1902), n. 324. 64 March, 1950 DIOCESAN OR PONTIFICAL? category, that is, in pontifical congregations, alone appeared to be found.''10 This same doctrine, although not with the same urgency, he later applies to diocesan congregations after the Code of Canon Law.17 He likewise affirms: ".-. the constitution of a di6cesan congregation is not very conducive to the internal unity, strength and liberty of diffusion of the institute. The result is that diocesan con-gregations have scarcely begun to evolve and to be diffused when they are borne along almost by their own weight to become pontifical, which corresponds completely to the mind of the Holy See.''~s He styles the diocesan state of a congregation as the novitiate of the insti-tute and says of this novitiate: ". the Sacred Congregation has tended and now tends to surround this [diocesan state] with suffi-cient protection and to affirm it as transitory by representing this state to the eyes of both the bishops and the congregation as a period of probation, which should not be prolonged longer than is necessary to test the spirit and stability of the.congregation and for it to obtain some diffusion. When this test has been surpassed, it is undoubtedly the mind of the Hol~l See that a decree of commendation should be requested.''1° He continues: "Unless congregations become pontifical when they reach the above maturity, experience certainly proves that they can scarcely preserve their unity of spirit, of ministries, and of government. Consequently the.i.r internal force and solidity is almost necessarily exposed to positive dangers, or at least the congre-gation is uselessly hindered and its tendency for diffusion and expan-sion impeded.''u° In another work he reaffirms the same principle: "From the nature of the case a unity of government is scarcely pos-sible if the government itself is practically divided into as many parts as there are dioceses in which the institute has houses.''~ Other passages could be cited from this outstanding author to confirm the doctrine he states above that the diocesan state of a congregation is of its very nature transitory and the mind of the Holy See is that such congregations should seek papal approval after the initial period of probation and diffusion. 16Larraona, 17Larraona, lSLarraona, 10Larraona, 20Larraona, Commentariura Pro Religiosis, I (1920), 137. ibid., II (1921)', 284. ibid., II (1921), 284. ibid., V (1924), 146. ibid., V (1924), 146. ~aLarraona, Acta Congressus luridici Internationalis, IV, "'De Potestate Dorainativa Publica in lure Canon&o," p. 153, nota 17. JOSEPH F: GALLEN Reoieto [or Religious FOGLIASSO22 and. MUZZARELLIz~ accept and assert the doc-trine of Larraona, but the latter adds: ". especially when a con-gregation has spread to distant territories a practical necessity exists of asking for a decree of praise and approval of the con'stitutions from the Holy See, if one wishes to provide for the security, unity, and becoming expansion of the entire institute.''24 BASTIEN, who is a most eminent authority on the canon law for institutes of simple vows, states in the editions of his book pub-lished both before and after the Code of Canon Law: "The condi-tion of a diocesan congregation, as described in the preceding pages, is rather precarious; spread in different dioceses, they are dependent upon various bishops, without a sufficiently strong central authority. No wonder, then, that the. Holg See desires them to leave this initial stage, and exhorts them to present their constitutions [or its ap-proval."~ 5 BATTANDIER, who is of equal authority on institutes of simple vows, states in the same editions of his hook: "But the,dioce-san institute can naturally have the desire to attach itself more closely to the Apostolic See, which will give more authority to its govern-ment, more stability to its laws, and will permit it to be assured of the future.''~° Among the authors who have expressed their opinion less strongly are the following: CREUSEN-ELLIS: "When the new institute shall have devel-oped sufficiently and shall have shown by the test of time the value of its religious spirit and its unity, it may ask of the Holy See a posi-tive approbation.''27 "The Code does not provide for the erection of provinces in an institute which is purely diocesan. When it has arrived at this importance, it should ask for approbation from Rome, which will make its life and its government more autonomous.''2s 22Fogliasso, op. cir., 160-161. Z3Muzzarelli, op. cit., nn. 51, 102. ~4Muzzarelli, op. cir., n. 102. ~SDom Pierre Bastien, O.S.B., Directoire Canonique a l'usage des Congrdgations ~ Voeux Simples (lst edit., 1904, Abbaye de Maredsous), n. 22; (4th edit., 1933. Bruges: Ch. Beyaert), n. 70. The translation is that of D. I. Lanslots, O.S.B., Handbook of Canon Law (New York: Pustet, 1931), n. 19. Lanslot's d!gest is based on Bastien. ~OMgr. Albert Battandier, Guide Canonique Pour Les Constitutions des Instituts Voeux Simples (Paris: Librairie Victor Lecoffre), 4th edit., 1908, n. 19; 6th edit., 1923, n. 20. :tTCreusen-Ellis, Religious Men and Women in the Code (Milwaukee: The .Bruce Publishing Company, 3rd English edition, 1940), n. 27. ~SCreusen-Ellis. ibid., n. 30. 66 March, 19 5 0 DIOCESAN OR PONTIFICAL? BOUSCAREN-ELLIS: "'It is the mind ot: the Church that after a diocesan congregation has developed its membership and spread to other dioceses, and has given satisfaction in its pursuit of good works, it may apply to the Holy See for pontifical approbation and thus become a po.ntifical institute.''2~ REGATILLO: "Diocesan congregations are not accustomed to be divided into provinces because when they are sufficiently diffused they become pontifical.''~° RAMSTEIN: "Since every religion of diocesan law normally entertains the hope of acquiring in time the status of a religion of papal approval . JOMBART: "A congregation spread into several dioceses and flourishing generally desires to become pontifical.''z2 "A multidioce-san and large congregation desires almost always to become pon-tifical, the better to safeguard its unity.''3~ Doctorate dissertations in canon law of the Catholic University of America have expressed similar opinions: ORTH: "The great difference that exists between episcopal and papal approbation is well known and, since the papal dxcels the epis-copal in extent, being wider and greater in effects and giving assur-ance of an unerring guidance, it is not in the least surprising that from the start, a new religious congregation will have this in view, to obtain a favorable decision'concerning itself from the Holy See. In its early stages a new community is still in an imperfect condition. Though entirely an autonomous society, yet it is subject to many restrictions on the part of the bishop. Besides formerly if it should chance to spread into other dioceses many things militated~ against unity which is a prime requisite in order that the institute preserve its original nature and purpose. In this respect nowadays it is welI pro-tected by the Code. The aim of the new society will be to have firmness and stability, to be enriched with all the privileges and favors of Mother Church, which aim will not be fully obtained unless it has received the seal of definite approbation from the Head of all christendom.''34 "The spread to other dioceses is considered ~t0Bouscaren-Ellis, Canon Law (Milwaukee: The Bruce Publishing Company, 1946), p. 234. Z0Regatillo, lnstitutiones luris Canonici (Santander: Sal Terrae, 1946), I, n. 650. 81Ramstein, A Manual of Canon Law (Hoboken: Terminal Printing ~ Publishing Co., 1947), p. 299. a22ombart, Traitd de Droit Canonique (Paris: Letouzey et Ane, 1946) I, n. 810, 2. 33Jombarr, ibid. 8'~C. R. Orth, O.M.C., The Approbation of Religious Institutes (Washington: The Catholic University of America, 193.1), p. 131. 67 JOSEPH 1::. GALLEN the best reason for asking the approbation of the Holy See, because in that case there would be as many heads as there are bishops of the places where the community is established and this multiplied gov-ernment is not conducive to unity.''s5 FARRELL: "When a congregation has received pontifical appro-bation many phases of its subjection are withdrawn from the local Ordinaries in whose territory the congregation exists, and this juris-diction is supplanted by direct subjection to the Holy See. Thus, unfettered by the divergencies of the multiplicity of diocesan juris-dictions, the congregation achieves an extensive opportunity to exer-cise in a wider way the autonomy of moral personality, affording a unity of purpose through the various ramifications of its internal government to accomplish more effectively the work and purpose of its foundation.''s° IV. Conclusion The reader is now in a position to give his own answers to the questions of this article. These answers should be based primarily on the mind and will of the Holy See and on the common opinion in the Church. If the will of the Holy See is evident with regard to any action, arguments in favor of or contrary to that action are simply a matter of indifference. The intrinsic arguments for seeking papal approval emphasized by the authors cited above are: (1) the government and the constitu-tions of the institute receive a greater authority; (2-) the central and internal government becomes stronger; (3) the unity of govern-ment, spirit, and ministries of the institute is preserved;. (4) the in-stitute is endowed with a greater stability and is thus better able to preserve its original nature-and accomplish its original purpose: (5) the life and government of the institute become more autono-mous; (6) the institute has a greater liberty of diffusion and thus of increase. To these can be added (7) the more autonomous character of the institute naturally begets a greater internal initiative; (8) the immediate subjection to the Head of all Christendom and the wider diffusion of the institute are more apt to engender the universal view-point of the Holy See; (9) the constitutions approved by the Holy See and examined and corrected by specialists will very likely possess a greater excellence and utility. s~Orth, ibid., p. 145. SOB. F. Farrell, The Rights and Duties of the Local Ordinary Regarding Congrega-tions, o[ Women Religious o[ Pontifical Approval (Washington: The Catholic Uni-versity of America Press, 194~1), p. 56. 68 The Vir :ue of F:ait:h in :he Spiri :ual Life ~lohn Matthews, S.~I. BY ITS BAPTISMAL BIRTH man's soul receives divine life for the first time. It takes on a wholly, new and higher life. A second life comes into the soul and into its powers of mind and will. While sanctifying grace lifts the soul to a divine way of life, the virtues of faith, hope, and charity fill man's mind and will with the strength he needs to live his higher life. Thus grace thrbugh faith, hope, and charity makes us new men with new minds and wills. But what is faith? Life means power; faith is a God-given power of our grace-life. Life means lasting power; on this earth the holy person always possesses faith. This faith is a virtue, a power to take God at His word. By faith in action we believe God just because it is God who has spoken. In faith we bend our minds to the authority of God, of God's Son 3esus Christ and of God's Church. Man has a duty of bowing his whole self before God; through faith be subjects his mind to God. Thus faith is belief in God because He knows and tells the truth; those who enjoy such faith we call the faithful. In our Christian life this virtue is absolutely necessary. ~¢ usually comes through baptism and is lost only by mortal sins against faith such as heresy and apostasy. So the grown-up without faith lives in serious sin and has turned himself away from both God and heaven. "But without faith it is impossible to please God" (Heb. 11:6)--in the way God wants to be pleased, honored, adored, loved and obeyed, i.e., in the supernatural way of life. Again, we need faith because it enters into every deed of our grace-life. In all these works faith is at least implicit. Lastly, as souls born of God, we must have faith. For, as the child must be able to take his parents at their word, so we must be able to believe our heavenly Father: and we do this by faith~ "For you are a11 the children of God by faith" (Gal, 3:26). This important virtue of which we speak is a supernatural gift. It forms part of the equipment by which holy souls live and grow in the divine life. With this faith we know truths man could never know of himself. All the genius of Aristotle, Shakespeare, and 69 JOHN MATTHEWS Review [orReligious Edison could never figure them out; all the power of all men's minds could, never guess them. For by faith we know divine truths in a divine way. We see with certainty what God has told men through Christ and the, Church;; we take a .deeper look into God's teachings; we view everything with a sight and understanding far beyond the human. Through faith, furthermore, we possess the mind of Christ. "But we have the mind of Christ" (1 Cot. 2 : 16). This is the new mind we receive along with the new life of grace. No longer do we think and plan in a merely human{ way but we think as Christ did, we plan as Christ planned, we value what Christ valued. We think holy thoughts; we know the truths Christ knew and chose to tell us; we accept His judgments and values on everything, e.g., on the world, on race and color, on the human soul. With the new mind of faith the supernatural man looks on all things in their relation to God and to his own salvation. This is faith at work--a living active fruitful faith: The virtue of faith, while itself interior, produces acts of faith both interior and exterior. Indeed, the faith of God's children must be a working faith. Such is the message of St. James in his Epistle. "For even as the body without the spirit is dead, so also faith without works is dead" (James 2:26). Possessing the mind of Christ, we must use that mind to live our divine life. For faith is the rock-foundation of our morals, our devotions, and our liturgy. Hence our holy deeds must be rooted in and must spring from faith in action. The "man of God must live by faith, and this he does when he bows his mind to divine truth on God's authority and when he guides his actions by that truth. Faith guides our actions by entering into there. It underlies and penetrates all our virtuous acts. The Catholic can hope for heaven only after faith tells him heaven exists. The faithful obey Christ's Church because faith assures them it is the true. church. Penitents by approaching the confessional bear witness to their faith that God's priest has power to forgive sins. In his belief that bap-tism is necessary for salvation, the Catholic father bears his child to the font of eternal life. Confirmed in faith, God's children adore the Eucharistic Christ, receive Holy Communion, and offer the Holy Sacrifice. As another instance of how faith penetrates.our life of holiness, let us consider charity. This latter virtue shows .itself in many diverse acts (1 Cot. 13:~r-8). There is the love of God above all 70 March, 1950 VIRTUE OF FAITH else, which we must practice in order to continue living the divine life. There are the works ofmercy, compassion' for one's fellow men, perfect contrition, almsgiying, the love of our neighbor in Christ, th~ expending of self for God's sake and for others. The reason why holy souls do these charitable deeds is the love of God in Himself and of men in God. But this infinite lovableness of God they know through.faith, which teaches them that God deserves to receive our purest love. Thus faith enters into our works of charity by supplying a supernatural reason for doing them. So too in all the circumstances of life does faith play its divinely assigned part. The truths we believe have power to overcome our human fear, weakness, and distrust of seIf. How often Our Savior spoke these words: "thy faith hath made thee whole" (Matt. 9:29; 15:28; Luke 8:48; 17:19). In the face of temptation, sickness, evil habits, poverty, andpersecution our faith gives us grounds for confidence that we can overcome all hardships in a Christlike man-ner. "This is the victory which overcometh the world, our faith" (1 dohn 5:4). In. order to see further the force and value of Catholic belief in the soul, let us view two men-~one with and the other without faith. On the death of a relative the latter can give only human sympathy, cannot help the deceased, can only send flowers and'can-not comfort the bereaved very'greatly. The real Catholic through his faith speaks words of divine sympathy. He helps both his dead relative and bereaved kinsfolk--by his comforting words, by his prayers and Masses and virtuous deeds. The soul without faith grieves as those "who have no hope" (I Thess. 4:13); the faithful soul sees in death God's will, entertains the hope of eternal happi-ness for his dear deceased, and offers his pain at bereavement to help his relative into heaven. Again the work of faith appears when these same men yisit a Catholic church. To the faithless person the church is a structure--perhaps, a thing of beauty; to the faithful, it is a home, a holy place, the house of God. For the former the stained-glass windows may be works of art; for the Catholic they serve to recall the mysteries of his religion and to hold his mind in prayer. In the opinion of the man without faith the baptismal font, confes-sional, and altar rail are the ordinary furnishings of a church; the child of God esteems them as sources of divine life in his soul. To his mind the tabernacle is no mere happening but the abode of Christ in the Eucharist; the altar is no chance property but the place of daily sacrifice, the bne thing withoutt which no building can be a church: 71 JOHN MATTHEWS the sactuary lamp is not just an adornment but a sign to the faithful that Jesus is at home, waiting for their visit. In the Catholic church the person who has not faitl-J is a stranger and sight-seer, the man of faith is at home with Jesus in His Father's house. So vast is the difference between the person without faith and the man whose actions are wholly penetrated by tiis Catholic faith! Let us sum up now the work of faith in the divine life of our soul. The virtue of faith gives us a new mind, enlightened with the new truths of Our Lord's Testament. A grown-up receiving the virtue of faith, may seem the same after his conversion as before-- ¯ but he is not. He has new thoughts; he knows God's new com-mands; all events in his life take on a divine meaning for eternity: his belief gives a heavenly purpose to his actions: he will soon show by his outward deeds of virtue the inward change within his mind. "For with the heart we believe unto justice: but with the mouth confession is made unto salvation" (Rum. 10:10). Moreover, to live the life of grace we must 1ire a life of faith. This virtue must influence' a11 our actions. Hence our every deed must be an act "of faith, must bear witness that we choose~ to be amongst God's faithful, must be a profession of our belief. Our religion, which is our .faith, must underlie all the circumstances of our lives and give them a Catholic tone and value. That is the work ¯ of faith. Thus by living a life of faith we actively live our grace-life. "The just man liveth by faith" (Rum. 1:17). Indeed, our faith and our divine life grow step by step together. For every holy deed we do God gives us this reward: our grace-life grows fuller and at the same time our virtue of faith is so deepened and enriched that it becomes stronger against temptation, that we are more Christ-minded, that we can make greater acts of faith. In this manner faith plays its important part in the growth of our divine life. OUR CONTRIBUTORS JOSEPH F. GALLEN and JOHN MATTHEW8 are members of the faculty at Woodstock College, Woodstock, Maryland. DOMINIC HUGHES is a member of the Pontifical Faculty of Theology, Dominican House of Studies, Washington, D. C. 72 On Controversy WE HAVE RECEIVED certain c,r, iticisms for publishing "Thd Three Ages o~f the Interior Life, by G.'Augustine Ellard, S.3". (Cf. REVIEW FOR RELIGIOUS, VIII, 297-317.) One criti-cism is that the "theological erudition" of Father Ellard's article "takes advantage of readers who lack the technical preparation neces- Sary to measure its true weight." (Cf. IX, 42~-43.) Another criti-cism, not sent for publication, is that Father Ellard's article contains controversial matter, and that a magazine like ours should keep clear of controversy. It seems advisable to explain our position. Father Ellard's article was a book review; and the work he reviewed (The Three Ages of the Interior Life, by Father R. Garri-gou- Lagrange, OIP.) is decidedly theological. It is difficult to see how a v~ork of this kind could be reviewed without using theological erudition. Moreover, The Three Ages is intended, as least partly, for just such people as our readers; hence it seems that the theological erudition used in reviewing the work would no more take advantage of readers than would the work itself. It might be added here that one of the precise purposes for founding this REVIEW was tO present sound theology without the technical accompaniments that are usu-ally found in a strictly theological journal. As for controversy, we have always tried assiduously to avoid controversial topics or at least to avoid taking sides in any theologi-cal debate. Less than a year ago, when we published "Mystical Life--Mystical Prayer," by M. Raymond, O.C.S.O., we were care-ful to prefix to the article an editorial note indicating that Father Raymond's view was only one of three legitimately defended opin-ions on the normal development of the spiritual life. We expressed no preference for any of the opinions. (Cf. VIII, 121,) No one objected to our calling attention to the controversial nature of Father Raymond's article. Why, therefore, should anyone object to Father Ellard's pointing out that certain basic questions in The Three Ages are subjects of legitimate controversy? It would be naive to imply that, in publishing Father Ellard's .article, we did not expect contrary reactions. Since the author of The Three Ages has many admirers, it was quite likely that some of 73 ON CONTROVERSY Review for Religious them would come to his defense. It is clear, then, that in publishing the book review, we had to run the risk of controversy. The only ways oi~ avoiding it would be to refuse to review the work, or to publish an insincere review, or to print a sincere review without allowing a rebuttal. None of these procedures was or is desirable. Hence, we have some controversy, and perhaps it may continue for a time. We trust that our readers will find it both interesting and profitable. In this issue we present an article by Father Dominic Hughes, O.P., in rebuttal to Father Ellard, together with a brief reply by Father Ellard and a communication defending his position. Other'expres-sions of opinion on either side will be accepted. However, lest this subject .matter consume disproportionate space in the REVIEW, it seems necessary to limit further contributions to communications. Conditions for acceptance of these communications will be found on page 96. Now a word about Father Hughes's article. In some aspects it differs from our usual editorial policy; yet it seemed better, under the circumstances, to waive insistence on policy. What he says, however, about doctrinal authority in the Church, especially the authority of Doctors of the Church in general and of St. Thomas Aquinas in particular, calls for special editorial comment. For the most part this comment will simply agree with him and emphasize the truth of what he says; in one point it will at least qualify one of his views if not express a complete difference of opinion. Father Hughes rightly observes that the highest doctrinal author-ity in this world is the teaching Church. And this truth needs emphasizing in our times, even in the case of many devout laymen. This teaching Church is composed of the Pope himself, and of the bishops of the world united with tbe Pope, whether in a general council or ~in their respective dioceses. Theologians graphically and reverently style the~e successors to the Apostles theVioum Magisterium (the living teaching body) or simply the Ecclesia Docens (the teaching Church). It is a wonderful thing, this living teaching Church; it pos-sesses not only the great truths of revelation with which Christ and the Holy Spirit endowed the Apostles but also all the wisdom of the succeeding centuries which has been used in the exploration and explanation of the original endowment (the Deposit of Faith,. as it is. called), The Doctors and other theologians have authority only in so far as they express either the doctrine of this living .Church or 74 March, 1950 ON CONTROVERSY speculations which are in conformity with that doctrine. The revelation confided to the Church is a limitless treasure; and our knowledge of the doctrine and its implications is subject to con-stant growth. In this process 9f growth through the centuries there have always been questions that were not clear, that needed further exploration and illumination. Consequently, there have been and are divergent opinions, with abIe scholars defending contrasting views, without remonstrance and even with encouragement from the Church. The interesting question thus arises: how is the theologian of today to align himself in such controversies? Thd first duty of the true theologian is to judge the reasons of the respective sides in the light of already established principles and doctrines. Finding the reasons lacking sufficient cogency to win his preference, he might then inspect the authorities holding the different views. Suppose that in a debated question such as I have just outlined, a Doctor of the Church would be the principal defendant of one opinion. Should he, by the very fact that-he is a Doctor, win the theologian's intellectual preference? I get the impression from Father Hughes's article that he would answer this question in the affirma-tive. If this impression is correct, there is room here for a difference of opinion. The title of Doctor of the Church includes an official declaration of eminence in theological learning, but not necessarily pre-eminence over all uncanonized scholars. The eminence of some of these uncanonized theologians is attested by the constant use of their works in theological schools and even by the great, confidence placed in them by the Church while they were still living. Father Hughes suggests that in the canonized Doctor there is the added con-sideration of supernatural wisdom. But this wisdom is not limited to the canonized; it accompanies grace and virtue, not canonization. And history attests that many of the uncanonized scholars were men of lofty virtue. For example, speaking for Benedict-XV, Cardinal Gasparri styled Scotus a "most holy man,"; and speaking for himself Leo XIII referred to eminent Jesuit scholars (none of whom .were then Doctors of the Church) as men of "extraordinary virtue." So much for the authority of Doctors of the Church in general. As for St. Thomas Aquinas in particular, it is unquestionable that the Church's esteem for him is unique. Canon 1366, § 2, directs that professors of philosophy and theology should treat these subjects after the method, doctrine, and principles of the Angelic Doctor, and ¯ should hold these as sacred. An examination of the many documents 75 ON CONTROVERSY Review for Reliflious referred to in the sources of this' canon shows that it is but a capsule formulation of the insistent injunctions and directives of Leo XIII, Plus X, and Benedict XV. These Popes considered him not merely as an individual but also as the representative of all the great Scho-lastics of his time because in his works the best of their teaching is most perfectly embodied. Six years after the promulgation of the Code of Canon Law, Plus XI reaffirmed the praise and injunctions of his predecessors in an encyclical letter (Studiorum Ducem, June 29, 1923) which is rightly called a papal commentary on canon 1366, § 2. Finally; just a few months after he became Supreme Pontiff, Plus XII, in an address to clerical students in Rome, .recalled and approved all these directives (June 24, 1939). Obviously, therefore, the Church wants professors and students of philosophy and theology to follow St. Thomas. Ye~ it is not to be a slavish following which, in the words of Benedict XV, "would clip the wings of genius with consequent injury to the deeper study of theology," (Spoken in an audience granted to the Jesuit General and his Assistants, Feb. 17, 19.15.) 'This is not the place to try to indicate precisely the legitimate limitations to the following of St. Thomas; but it may be well to show, through the words of the Popes themselves, that the~e are some limits. Speaking of the "wisdom of Aquinas," Leo XIII insisted that he did not wish to propose to our age for imitation "anything which does not duly agree with the proved findings of a later age;" or any-thing "which does not hax~e its measure of probability." (Cf. the encyclical Aeterni Patrfs, in Fontes Codicis, III, p. 149.) Benedict XV declared in a letter to the Jesuit General (Mar. 19, 1917) that the Roman Pontiffs "have invariably held that St. Thomas must be regarded as the guide and master in the study of theology and phi-losophy,, although everyone retains full freedom to argue for either side of those questions which can be and are wont to be disputed." Pius XI, having enjoined the strict observance of canon 1366, § 2, added: "But let no one require of others more than is required of all by the Church herself who is the teacher and mother of all; for in those matters in which there is division of opinion among the best authors in Catholic schools, no one is forbidden to follow that opinion which seems to him to be nearer to the truth." (AAS, XV, 324.) Finally, in the address previously referred to, Pius XII said: "At the same time we make Our own the warnings of these same Predecessors, whereby they sought to protect genuine progress in sci- 76 ON CONTROVERSY ence and lawful liberty of research. We thoroughly approve and recommend that the ancient wisdom be brought into accord, if need be, with the new discoveries of scholarship; that there be free discus-sion of points on which reputable students of the Angelic Doctor commonly argue; that fresh resources be drawn from history for the better understanding of the text of St.Thomas." (AAS, XXX; 246-47.) Some people, hazily cognizant of historical disagreements on certain profound questions, seem to think that Dominicans and Jesuits are always on opposite sides of a theological debate and that Jesuits are not followers of St. Thomas. The impression is false. And it may be informative to add here that St. Ignatius enjoined the study of the "Scholastic doctrine of St. Thomas," and that this rather general prescription of our constitutions was made very definite by our Fifth General Congregation (1594), which legislated that Jesuits must consider St. Thomas as their own special doctor. The words of Leo XIII are witness to the fidelity of Jesuits in carrying out this command. Speaking of eminent Jesuit theologians, the Pope said that "being as they were, men of extraordinary virtue and talent, and applying themselves assiduously to the works of the Angelic Doctor, with certain arguments they expounded his tenets in a manner full and excellent,, they adorned his doctrine with the rich trappings of erudition, they made many keen and practical deduc-tions therefrom for the refutation of new errors, adding besides what-ever declarations or more exact decrees had since that time been made by the Church in this same field. The fruits of their industry no one in truth can spurn without loss to himself." (Apostolic Letter Gravissirne Nos to the Jesuit General, 1892.) --GERALD KELLY, S.J. SEARCHLIGHTING OURSELVES Many shrewd observations for retreats and tridua are found in Searchlighting Ourselues, the Retreat Notes of Father Timothy Brosnahan, S.J., edited by Francis P. LeBuffe, S.J. The book contains notes on the various meditations of The Spir-itual Exercises, several conferences on basic points of the spiritual life, and a number of special meditations, notably a series on the Beatitudes, for use during tridua. Jesuit Seminary and Mission Bureau, 51 East 83rd St., New York 28, N.Y. 77 Works of Made/v anit:es!: Dominic Hughes, O.P. CHARITY and solicitude for souls moved .Father Ellard (RE-VIEW FOR RELIGIOUS, November, 1949) to lay several stric-tures upon Father Garrigou-Lagrange's Three A~es of the Interior Life. That same charity now prompts a staying hand. Petulance or truculence cannot rise to defend either side in chari-table controversy. Neither party can reprove the sincere expression of an opinion any more than either can approve indefiniteness in doc-trine or ineptness in expression. Rather both must call upon charity's constant companion, wisdom, whose "abode is in the full assembly of the saints" (Ecclesiasticus 24: 16). However unqualified writers or readers may be in matters secu-larly or sacredly scientific, their judgment from wisdom will partake of that calm and certitude of those aware that "If anyone desires to do His will, he will know of the teaching whether it is from God" (,John 7:17). Even in these controversies about subsidiary doc-trines and their suitable expression something of the clarity and security of a truly wise appraisal is attainable, "for the spiritual man judges all" (I Corinthians 2 : 15). The judgment of the spiritual man is based on neither caprice nor allegiance, but solely upon wisdom. "It pertains to wisdom," --St. Thomas, the Common Doctor, expressed the common doc-trine--" to consider the highest causes through which it may judge of other things with the greatest certitude and according to which it should order other things" (Summa Tbeolo~qica, II-Ilae. q.45, a.1). Wisdom, then, has one main product and two by-products. The primary product of any habit of wisdom is a "consideration of the highest causes." In the different orders of reality and knowl-edge, various highest causes attract the attention of divers kinds of wise men. In any case, however, the object of wisdom's considera-tion is the ultimate, in words as in works. In works the absolute ultimate in no way ordered to anything further, and the measure of all, are the works of God made manifest in the works of Christ. Relatively ultimate, first and last in a particular line, and the measure of that group, are the works, for example, of a founder of a religious society, so that St. Ignatius would be the measure of the accomplish-ments as Jesuits of his followers, even of the glorious achievements 78 March, 1950 WORKS OF GOD MADE MANIFEST of St. Francis Xavier and St. Robert Bellarmine. In words, the absolute and unassailable ultimate is the voice of the Church and Sacred Scripture. Relative ultimates, too, are found in various writings: .those of St. Thomas for the whole of theology, those of St. Alphonsus Liguori for practice in moral problems, and those of St. 3ohn of the Cross inmatters mystical. Upon the basis of this "consideration of highest causes" wisdom has as one of its by-pr0ducts a judgment of things other than the highest cause itself "with the greatest certitude." The maximum of security in judgment is not invariable, but will change according as the highest cause is either absolutely or only relatively ultimate. In matters in which the Voice of God has not yet been heard---or may never be--the certitude attainable cannot be as unqualified as when the Church has spoken. Yet various other causes may be given a limited but appreciable certitude as they more or less cogently elimi-nate any worthy fear of contradiction. Moreover, some considera-tions within the scope of wisdom's judgment, metaphysics for example, need admit of no exceptions. Moral judgments, of which the mystical is a phase, however, can attain a certitude about human actions only "as they most often happen." "For it is the mark of the educated man to look for certitude in each class of things just so far as the nature of the subject admits" (Aristotle, I Ethics, c. 3). In this spirit, St. Augustine, who was well aware that no case was finished until Rome had spoken, expressed a wise certitude: "I do not wish my reader to be bound down to me, so I do not wish my corrector to be bound down to himself. Let not the former love me more than the Catholic faith, let not the latter love himself more than the Catholic verity . Do not be willing to amend my writings by thine own opinion or disputation, but from the divine text or by unanswerable reasons." (On the Trinity, Bk. III, Preface.) The mere possibility of an unwarranted contradiction because his every word was not inspired or even uncontested--was not enough to unsettle the mind of St. Augustine, even about what he himself had written. Certainly others reading his words so often approved by the Church can reach the "greatest certitude." Like-wise, concerning a wide variety of matters, even without a decision of the Church or a consensus of theologians, certitude can be had upon the basis of either the arguments proposed or auth6rities cited. The citing of authorities is not a matter of number but of weight. The weight of one Doctor of the Church can overbalance toward 79 DOMINIC HUGHES Review [or Religious certitude any dispute, despite the contradictions of a multitude of theological scribes. Weighing such authority is the second by-product of wisdom. From a catalog of opinions or an enumeration of members of various schools a deep appreciation of human limita-tions may be derived, but scarcely a wise judgment. Wisdom, in addition to considering the highest causes and judging other things with the greatest certitude, orders other things .acgording to the highest cause, either in any particular grouping or according to the absolute ultimate itself. It does not gather a crowd but establishes a hierarchy. Not how many authors may be found who differ from one another, but how they are arranged relative to the primary master of the subject, e.g., ~lohn of the Cross~such is the judgment of wisdom. This wise ordering of authors, moreover, avoids two extremes. Spiritual atavism is inclined to bow so low and so often before the ancestral authority of a father, either of the Church or even of a particular spiritual family, that little opportunity is afforded for examining or explaining doctrinal implications or making practical applications. The other extreme to be shunned, more a tendency than a tenet, is a mollified "modernism." Those affected by it are disposed to judge the latest as the best, the more contemporary as the, more commendable. The foundation for avoiding both extremes, too much of the past, too much of the.present, and of formulating a truly wise judgment is an ordering, not according to.personal prefer-ences but according to principles. The principles of wise judgment are not personal but the peren-nial preferences and special approbation of the Church. When the Popes have praised and so often used particular authorities, e.g., St. Augustine or St. Thomas, as the highest, though not the exclusive causes for engendering certitude in the judgments of the faithful, there is little fear of worthy contradiction in following their example. In that case, other theological or spiritual writers, as they more or less approach and approximate the doctrines of these highest causes of the greatest possible certitude will take their place in the estimate and esteem of wisdom. The impressiveneses of such considerations as numbers, either of authors or copies of their works sold, avail-ability in English, or other such shavings of certitude is, for wisdom, negligible compared to the arguments or authority of but a single Doctor of the Church. These teachers of the "mind of Christ" offer principles at once profound and practical. The highest in heaven always seem the most down-to-earth. None realized more than they how each soul 80 March, 1950 WORKS OF GOD MADE MANIFEST must budget its talents, using a few well-coined principles through- Out its spiritual life to make both ends meet---in God. Prodigality in principles and in words, they were sure, would contribute to neither practicality nor profundity. With but little, and all of that Christ's, they sought and saw the deep things of God and the deep things of each soul on its way towards Him. The profundity and practicality of other spiritual writers can be wisely appraised only as it more or less approaches what is found in the Doctors both in their wisdom by infusion and their Wisdom by 'industry. Together in a single act these fountainheads of truth converged to give the saintly doctors their certitude. In others--so often what is united in superiors is divided in inferiors--an actual judgment is the result of either one or tlSe other, either of wisdom by infusion or of wisdom by industry. Wisdom by infusion, the science of the saints, as a Gift of the Holy Ghost judgeswith certainty and orderliness, not through metaphysical discourse, but by a loving accord with its object--"by tasting and seeing that the Lord is sweet." Wisdom by industry, the science of theology, on the other hand, secure though it is in the principles of faith, suffers the labors and infirmities of all human effort. Yet,. at times, wisdom by infusion must appeal to wisdom by industry to corroborate its expressions and to co-ordinate its findings; the mystics and spiritual writers must submit divine truth to the scribes in theology for a test in human terms. Wisdom's test, in human terms, concerning the charitable contro-versy over the divergent views of Father Garrigou-La~range and Father Ellard involves two major considerations: doctrine and method. The points of doctrinal divergence most worthy of mention con-cern the Gifts of the Holy Ghost: contemplation: its place and kinds; and the unity of the interior life. The methodological differences arise either positively from the stress or emphasis of one doctrine more than another, or negatively through the omission of detail by some considered as integral to any spiritual treatise. WISDOM IN WORDS: DOCTRINE The points controverted concerning the Gifts of the Holy Ghost are their necessity, nature, function, and number. " Concerning each of these points separately, and cumulatively, too, Father Ellard brings forth his hobgoblin--uncertainty. Upo'n how little might be said with certainty there can be found only the sole small voice of scholarly research, Father DeBlic, who 81 DOMINIC HUGHES Review [or R'eligious minimizes w.hat even Father De Guibert, S.J., thought .an irredu-cible denominator. Many Dominican theologians, are cited as recog-nizing a.controversy upon the matter, but the conclusions of each do not seem worthy of mention by Father Ellard. If thi~. process were pushed to its principle, it would imply that as soon as a point is questioned it immediately becomes questionable, and as soon as doubted, doubtful. Such can. scarcely be a moving principle to wis-dom which has ordered authorities according .to the highest among them and thus attained the "greatest certitude." To corroborate the general judgment of wisdom, however, each subordinate point which has come under scrutiny may well be examined. The necessity of the Gifts, as explained by St. Thomas, seems to have suffered the least from the minimizing tendencies of later and lesser theologians. None of the mystics, moreover, have found them a luxury. They are vital to the life of divine grace; "the just man," Leo XIII testified in his Encyclical Dioinum illud munus (May 9, 1897), "has need of these seven gifts." Because of the overwhelming testimony in tradition to the intimate association of the state of grace and presence of the Gifts, even the doughtiest opponent of Thomistic doctrine on the Gifts must treat the denial of this point as negligible. The nature of the Gifts, however, is quite another matter. "They make us docile to the Holy Ghost," according to a formula suffi-ciently broad to embrace all'variants, but not to preclude precisions. While all would agree that docility to the Holy Ghost is of the essence of the Gifts, as Father Ellard triumphantly pointed out to drive in the wedge of uncertainty, "not all" would ,concur with St. Thomas in finding them distinct habits in the soul. The words of Sacred Scripture itself give warrant for St. Thomas's doctrine, inasmuch as they imply a unique divine influx. This,doctrine of St. Thomas cannot lightly be set aside. His reason cannot be dis-proved, his authority no one can gainsay. Although obviously not of Faith, his doctrine has an approbation by the Church incompar-ably above any i~f those proposed by Father Ellard as competitors for our certain allegiance. Ordinary permission to teach or publish thisis only a faint resemblance to the abundant approval given to Doctors of the Church. In them, because of their sanctity and the special scrutiny of their works, the Church recognizes unique wit-nesses and guardians of her patrimony, the doctrine of Christ. Over and above the acclamations usually given to a Doctor, St. Thomas has received frequent and unique marks of esteem from the Church. Pope Pius V referred to him as "the most certain rule of Christian 82 March, 1950 X~rORKS OF GOD MADE MANIFEST doctrine," and Pope Clement VIII was sure that he could be "fol-lowed without any danger of error." These" and many other state-ments by successive Popes are not private hyperbole but public declarations, normative if not mandatory in Faith. Against this weight of certitude from St. Thomas, Father Ellard proposes (p. 305) a theologian described, in a citation from clerical students, as the."Subtle Doctor." Of the su.btlet~r of'Scotus there is no doubt; but of the tebm "Doctor" as applied to him there is con-siderable reason for hesitance. No more of a' Doctor of the Church than so many others who have taught in her schools throughout the centuries, Scotus has neithe~ the approval of his sanctity nor of his doctrine that is required of a Doctor. His opinion is, therefore, of an entirely other brder in certitude from that of St. Thomas. It is on a plane "with that of Suarez, who could not concur with St. Thomas in the matter of grace but could affirm against Scotus that he appreciated the importance of distinguishing between the virtues and the Gifts. The allegiance, moreover, of St. Francis de Sales to the doctrine of Scotus cannot be alleged'with certitude. The Gifts are, in the words cited by Father Ellard' (p. 306), "the virtues, properties and qualities of charity." (Cf. The Looe or: God, XI, 15.) "Speaking precisely," as St. Francis assured us he was doing, all these entities are distinct from the essence, although perhaps inseparable from it. In like manner, although the Gifts and charity are always together, they do not merge into one habit, otherwise the same might be said of St. Francis de Sales' doctrine of the relation of charity and the other infused virtues. Charity would not then be the "gift of gifts" (XI, 19), but the one gift, n6t the essence or bond of perfection, but the whole of the spiritual organism. There is nothing suffi-ciently explicit in the words of St. Francis de Sales to indicate an approval of the Scotistic opinion or the disapproval of the doctrine of St. Thomas. Even if a rivalry were established between these two Doctors of the Church, inasmuch as the matter is one of theological principles, the preponderance of authority would easily go to St. Thomas. To St. Thomas, then, and not to Father Garrigou-Lagrange, wisdom looks for its "highest cause" according to which it might order other opinions and thus attain the "greatest certitude" possible concerning the nature" of the Gifts. Obviously, Pohle-Preuss, Forget; Van der Meersch, and legions of other writers who subscribe to what is least as what is safest, are far from disturbing the certitude of 'a 83 DOMINIC HUGHES Reoiew for Religious soul in which wisdom dwells. The judgment of wisdom appre-ciates the authority and approves the arguments, the sublimity and certainty, of the doctrine on the Gifts proposed without equivoca-tion by St. Thomas. Allegedly based upon St. Thomas and employing his authority is the more recent confection of two different modes of the Gifts in life. The gesture with which Father Ellard includes Cardinal Billot among Thomists is so expansive that it would embrace all who, for one point or another, approximate the teaching of the Angelic Doc-tor, whose method, doctrine, and principles are to be held by all teachers as sacred according to the mandate of the Church (Code of Canon Law, canon 1366, § 2). Moreover, the contemporary pro-ponent of the theory qf two modes of the Gifts in this life, one ordi-nary, the other extraordinary, was immediately and unhesitatingly denounced as having mistaken and misquoted St. Thomas by Fathers R. Dalbiez (l~tudes Carm$litaines, April 1933, pp. 250ff.) and P. P~rinelle (Revue des sciences philosophiques et theologiques, No~ember 1932, p. 692), as well as by Father Garrigou-Lagrange (La Vie spirituelle, November 1932, suppl, pp. [ 77 ] if). Such total misinterpretation of St. Thomas cannot be a "form of modern Thomistic theory on the Gifts," as Father Ellard would have it (p. 310), but rather a warning against making St. Thomas a wit-ness to any elaboration prejudicial to his principles. Certain, partly because it is "seamless," Thomistic doctrine preserves its purity and integrity by faithful adherence to the "method, doctrine, and prin-ciples" in the text of St.' Thomas, particularly in the question of the nature of the Gifts. The number of the Gifts is likewise clearly and authoritatively determined in the text of St. Thomas. As always, he is in full accord with the texts of Sacred Scripture which the Church and the best exegetes c~ansider most reliable, as well as the sense of the Church in the hymn Veni, Sancte Spiritus, and the Catechism of the Coun-cil of Trent. St. Augustine is of the same mind (cf. On Christian Doctrine, II, 7), and St. Francis de Sales refers to the "seven Gifts of the Holy Ghost" (The Love of God, XI, 19) in a text otherwise considered probative by Father Ellard (p. 306). To introduce and perhaps induce a doubt in the traditional enumerhtion as taxative or "limitative," Father Ellard cites (p. 309) an author who would amplify the number as by "an infinite variety of shades." This plethora, seven is a "plenitude," the same author affirms is the intention of the sacred authors, "as we know." How we are to know, 84 March, 1950 WORKS OF GOD MADE MANIFEST however, is not indicated. Either a private revelation or some extremely adroit exegesis would be necessary to belie the authority of Doctors of the Church, who, so close to the primary author of Sacred Scripture--the Holy Ghost--have considered the Gifts as numeri-cally determined. Determination by the Doctors on one point may leave still another undetermined with exactly the same cogency and certitude. St. Thomas himself, having given, on the authority of another, a general schema of the functions of the various gifts, found it neces-sary to reconsider one of its aspects. "Who will assure us that the . last is perfect?" Father EIIard quotes (p. 309) a scholar who has studied the point. Who, on the other hand, will be temerarious enough to.insist that the last is imperfect or.less perfec~ than any other proposed? A distinction and argument which, after long thought, had clarity and cogency for St. Thomas has the added note of authority for those who wisely appraise both the change and the conclusion. In making his schema, St. Thomas realized he was establishing an appropriate parallel, an educative device, an argu-. ment of convenience. Neither he nor St. Augustine--nor Father Garrigou-Lagrange--attributes the same probative force to a schema as to a syllogism. Indeed, The Three Ages evidences an admirable conformity to the doctrine of St. Thomas, and his classical commen-tator, John of St. Thomas, in the substance and schema for the functioning of the various Gifts. The final point concerning what Father Ellard chooses rather ungraciously to call "the present-day Thomistic hypothesis" of the Gifts is their association with the doctrine that some graces are intrinsically efficacious. A larger issue is involved here than the .mat-ter of the Gifts and it should not be treated by innuendo. If at this juncture "many people pause," as Father Ellard expects (p. 310), because the common pre-Reformation doctrine on the efficacy of grace and the nature of the Gifts are "indissolubly bound" in doctrinal integrity, will it be to neglect an assured and consistent teaching for one that is hopelessly entangled in affirmations, denials, and com-promises? Those who demur at the doctrine of grace as expounded by St. Thomas cannot fail to deny his teaching on the Gifts. Only a compromise could enable Suarez to affirm the doctrine of St. Thomas on the nature of the Gifts and deny his doctrine on grace. Such compromises are always uncertain, as the doctrinally internecine con-flict among Molinists and Congruists amply testifies. Somewhat as a summary of his consideration of the .Gifts, 85 DOMINIC HUGHES Review [or Religious Father. Ellard implies (p. 311) that because leading Thomists are aware of controversies they themselves are subject to uncertainty. Nothing could be further from the truth, unless that Catholics by their cognizance of heresy diminish their faith. Moreover, because the teaching of The Three Ages is based upon what "the great majority of theologians hold with St.Thomas," a wise judgment would con-cede Father Ellard but poor pleasure in having ferreted out an admission that "'not all [italics his] theologians agree on this par-ticular fundamental point." Upon such minimal evidence and defensive techniques only an artificial uncertainty and imprudent reservation or suspension of judgment can be built. Father Ellard-emphasizes complexity ;ind confusion, Father Garrigou-Lagfange the "certitude of the great directive principles that illuminate all spirituality (cf. p. 311)." In the matter of the Gifts, their neces-sity, nature, number, and fufiction, .not St. Thomas' and Father Garrigou-Lagrange's unassailable doctrine, but Father Ellard's unre-solved doubts lead to "'disillusionment and discouragement" which all are so solicitous to avoid. Another complex question in need of "great directive principles" is that of contemplation. Concerning the exposition of contempla-tion in The Three Ages, Father Ellard seems to find two points of difficulty: the presence of acquired contemplation; the place of the infused. With regard to acquired contemplation, Father Ellard finds reason for criticism in the fact that Father Garrigou-.Lagrange gives it "hardly any place" in his s'ynthesis of the entire interior life,, while the Carmelite Father Gabriel of St. Mary Magdalen devoted "half his work, St. dohn of the Cross" to justifying its place in Carmelite theology. The same Carmelite, however, gives as his wise and orderly conclusion (pp. 199-200) that "the central thesis of the Thomistic spiritual synthesis is supported by the doctrine of actlx;e contemplation." Even if Father Ellard, in the Three Ages, would replace "hardly" with "half" to suit his preferences, the wise ordering of part to whole in both Carmelite and Dominican is obvious. Moreover, "St. Theresa never speaks of any other than infused contemplation.,"~ Father Gabriel states categorically (p. 111), while he and others can find only equivalents of the term in St. John of the Cross. Both the problem of terminology and the point of doc-trine concerning the "beginning of contemplation" (Dark Night, I, 9) and the "acquired prayer of recollection" receive ample and appropriate treatment in the chapter on "Contemplative Prayer" in The Three Ages. More would.make a part into a polemic. 86 March, 1950 WORKS OF GOD MADE MANIFEST If others disagree with Father Garrigou-Lagrange in this matter it should not be surprising. The harmony he has indicated between St. Thomas and St. John of the Cross is well-founded in the best Carmelite and Dominican authorities. If a dissident attitude arises from the outside and even seeps within, the foundations, of accord in the Theresian and Thomistic teachings are not tragically undermined. Without mentioning either the Common or the Mystical Doctor, Father Ellard has assembled a variety of authorities (p. 303) to indicate a confusion on the place of infused contemplation. The teachings of Msgr. Saudreau, Tanquerey, Crisogono, and Naval-- all but the last two differing from one another--are arrayed against that of The Three Ages. No mention is made, however, of which of all in the field more closely conforms to the doctrine of the Doctor of Contemplation, St. John of the Cross. Tanquerey, Crisogono, and Naval are not even close. Msgr. Saudreau confines contempla-tion to the unitive way. With "a great difference indeed" (p. 303) Father Garrigou-Lagrange conforms exactly to the doctrine of St. John by placing infused contemplation in both the unitive way and--to use St. John's own words--"the way of proficients, which is also called the illuminative way, or the way of infused contempla-tion" (Dark Night, I, 14). This explicit testimony of the "highest cause" in matters of contemplation and Father Garrigou-Lagrange's strict conformity to it, leaves but one judgment ~or wisdom-- "greatest certitude" for the doctrine on the place of infused con-templa. tion in The Three Ages. Moreover, when it is a question of the relationship between the Gifts and contemplation, Father Ellard's strictures are utterly con-fused. His use as an argument from omission of inappropriate texts from St. Francis de Sales and St. Alphonsus "who would have advocated for all a form of mental prayer that is full of inspirations from the Holy Spirit" is pitiably feeble. Fantastic, nothing less, is his assertion that "although in their process nothing has been said about infused contemplation," persons have been canonized, and hence "we can safely conclude" from no mention, let alone non-manifestation, to the non-existence of interior intellectual movements of the Holy Ghost in their souls. Father Garrigou-Lagrange clearly indicates (I, 81) saints and situations in which the activity of the intellectual Gifts are "diffuse." In them the practical Gifts of coun-sel, fortitude, or fear are more apparent, yet all the gifts will be "highly developed" and wisdom will [egulate all. Since the highest of mystical experiences is within the scope of a moral consideration, 87 DOMINIC HUGHES Ret~ieto for Religious judgments must be wisely formed" of them "as they most often hap-pen." Exceptions corroborate, not corrupt, certitude in morals, "for the man educated to expect them." Neither the fact that "various exceptions" are admitted to the doctrine of the predominance of infused contemplation, nor its "being so closely associated with a questionable theory of the gifts (p. 312)" is ground for asserting that the Theresian-Thomistic position in the Three Ages "suffers" a loss of certitude. Only those who are con-stantly looking for some "phenomenon in consciousness" which is "humanly noticeable" (p. 31'~) complain of dangers of disillusion-ment because the truth of mystical experience did not fit into their preconceived patterns. From the doctrines on the Gifts and contemplation flows the final point of difficulty: the normality of infused contemplation or the unity of the interior life. To Father Ellard's wonderment, The Three Ages "embodies no great new discovery nor corrects any old error" (p. 311). His observation is remarkably exact. The discovery is old, the error is new. Until the seventeenth century no one lost sight of the unity of the interior life and no arbitrary and artificial cleavage between ascetical and mystical theology was introduced. With the publica-tion of Scaramelli's Ascetical Directory an.d Mystical Director~l, how-ever the division and its tragic consequences were popularized. Since things ascetical were conceived as ordinary and the mystical, i.e., infused contemplation, as extraordinary, humility became the motive for the humdrum, and many souls apt for contemplation were forced to excruciating torments on the treadmill of discursive meditation. This new error bade fair to destroy an old discovery. To Father Garrigou-Lagtange is due sincere tribute as one of the vanguard leading souls to an appreciation of the traditional teaching on the unity of the interior life, its contemplative graces and gifts. Those only need fear disillusionment or discouragement in his leadership whose limited ideals or faint heart stultify their wisdom. WISDOM AT WORK: METHOD Wisdom governs not only the principles of the interior life but their presentation. In The Three Ages, Father EIlatd finds its doc-trinal stress and seeming omissions particularly distressing. Father Garrigou-Lagrange's stress upon the Gifts of the Holy Ghost is indeed a strain for Father Ellard. For him, "The whole vast construction presented in these two large volumes stands or fails with the special doctrine on the Gifts of the Holy Spirit which 88 March, 1950 WORKS OF GOD MADE MANIFEST forms as it were the supporting framework for it" (p. 305). Yet Father Ellard himself declared (p. 297) that "degrees of virtues, the functions of the Gifts of the Holy Ghost, various purifications, arid the grades of prayer are assigned to each of the three ages." Perhaps the mere presence of the Gifts gives them too much prominence for Father Ellard. On~ of his authorities (p. 313), and a confrere, Father Poulain, apparently not a theologian, however proficient a psychologist, in his extensive work, The Graces of Interior Prayer, somehow manages to avoid any treatment of the Gifts. To anyone acquainted with their importance in traditional spiritual writers, the exposition of The Three Ages will seem the mere summary it was intended to be (I, 66). On the other hand, the omissi~)ns Father Ellard finds so lamen-table are more nominal than real. If the part;.cular examination deals with the predominant fault, a chapter on that subject should satisfy Father Ellard's justification of it as "one of the major tech-nique. s in modern Catholic asceticism." When "for the general examination no precise method is suggested," it need not be a strange omission.Once the "Sins to be Avoided" are mentioned, as Father Garrigou-Lagrange does in a chapter by that name (I, 299), the remainder is left to the individual conscience', even in the Spiritual Exercises, since of its five acts in this matter two are a preface, two an epilogue of prayers. Again in the case of mental prayer, concrete details appeal to Father Ellard as the source of certitude. As a mat-ter of fact, the opposite is true. The more particularized is the treat-ment, the more it is subject to doubt. The devious details of these devices for praying, whose security for some is largely in their famili-arity, are better consciously omitted by anyone who writes with the "certitude of the great directive principles of all spirituality" (cf. p. 311). The method of The Three Ages, moreover, cannot rather "stress theory than practice" (p. 302) if its principal excellence is "its inspiratio:lal value," and if "a reader feels his heart warmed and his enthusiasm enkindled" (p. 301). It can scarcely be labeled as more given to "metaphysics than psychology" (p. 302) when the author keeps reminding his readers of the grand dogmas of Christianity, their "infinite elevation," their implications for our "affective and practical lives" (p. 301). WORDS AT WORK FOR THE WISE For the wise, who are so either by industry in theology or by 89 DOMINIC HUGHES infusion .with God's love, a word of conclusion is sufficient. A wise word may not have rhetorical flair, but it cannot be faltering or fal-lacious. As an expression of the judgment of the "highest causes" with the "greatest certitude" and other things in an orderly manner, it is not an assembly of facts, but an appraisal of values. The relative values of both content and method between what Father Garrigou-Lagrange and Father Ellard offer for its appraisal leave wisdom no doubt whatever. In points of doctrine Father Ellard seems to be without the solid foundation of a man whos~ theological industry has made him wise. Despite his erudition-- sometimes amid the most trivial sources-~-his analysis lacks pro-fundity. Its practicality, too, since it fails in its calculated effect, is open to question. In the face" of an artificially imposed order, Father Ellard's thoughts ramble and lose themselves in details. When his conclusions are declarative, they waver over a "whatever" (p. 314) or a "whether or not" (p. 316), and when they are an interrogative they are most uncertain. His precision in labelling the doctrines of others he suddenly loses when he lets "Catholic" and "Church" slip into sentences containing ideas he favors (p. 302). All of this gives his article the appearance of a somewhat gauche polemic rather than of a sincere and solicitous appraisal. On the other hand, the mag-nificent proportions of The Three Ages are not often met with in contemporary spiritual writing. Because it presents so well the "great dogmas of Christianity" as well as "their implications for our affective and practical lives," each reader feels his "heart warmed and his enthusiasm enkindled for these great truths" (p. 301). Wisdom's final word concerning the providential purpose of this and other discordant notes in the harmony of the teachings in the Church on the interior life is after the Model of Wisdom Him-self. When the Apostles saw the man born blind, they balanced-- unknowingl~, perhaps--one rabbinical opinion against another: "this man or his parents?" They were forced to suspend judgment, because seeing only alternatives and not an order to a Highest Cause, they remained uncertain. When they appealed to Christ, He gave them an answer many rabbis would not have considered scientific or satisfying "in terms of human experience."" Yet it was sublime and secure. Wisdom Himself replied to the Apostles, and reassures all in the present instance: supernatural security and salvation are accom-plished through suffering and the triumph of wisdom--"because the works of God were to be made manifest . " (John 9:3). 90 March, 1950 FATHER ELLARD'S REPLY FATHER ELLARD'S REPLY In his inspiring introductory remarks on wisdom Father Hughes proposes a restricted, relative, and special sense of "certain." " If'we accept that, th~n really there hardly seems to be any necessity of my saying more. He' has virtually conceded the great cardinal point of my whole criticism, namely, that Father Garrigou-Lagrange's doc-trine on the gifts and the corresponding thesis on infused ~ontempla-tion insofar.as this depends on that doctrine, are not, in the plain and ordinary sense of the term, certain. Certaint~ , in this sense, espe-cially when predicated of a doctrine that is theological and specu-lative, is opposed not only to probability, bfit even to greater prob-ablity. Similarly, if the langu.age of The Three Ages is to be under-stood as expressing doctrine t~at is certain only in a limited and relative sense, I. was deceived, and my labor was in vain. Perhaps also some other readers will be misled too. It seems sufficient, therefore, to notice 'very briefly only what in Father Hughes's reply is most relevant to my four principal criti-cisms, and not to say more about certain matters in which he' has mistaken my meaning. Nor shall I advert further to several expres-. sions suggestive of what I would disclaim. Those four contentions were: "'The Three Ages is theoretical rather 'than practical; it is one-sided and narrow; an essential part of it, namely, its doctrine of the gifts of the Holy Spirit, is uncertain; and its main thesis is not after all really so significant" (p. 302). I shall follow the order in which Father Hughes deals with them. First, the gifts. As a simple and practical way of ending this ¯ particular argument, I will give to Father Hughes, if he wishes, a list of all the leading theologians of the twentieth century with their works and the appropriate references to what they teach on the giftsl Then he can see at once in black and white whether Catholic theo-logians agree in proposing as certain, in the usual sense, any such elaborate theory of them as that in The Three Ages. These theo-logians will embody, in varying degrees and ways of course, the present mind of the Church; they will be quite conversant with the altogether unique authority of St. Thomas, and they will be aware also of whatever else is pertinent. In [hem, considered adequately and properly, not merely arithmetically, will be found accumulated Catholic theological wisdom in its most mature and authoritative form. When the theologians, who are the most competent to judge in a question of this kind, are as greatly divided and as uncertain as 91 FATHER ELLARD'8 REPLY Review for Religious they actually are, on what evidence could particular persons come to certain knowledge in the matter? Possibly they can; but indeed it seems most unlikely. When the authorities disagree or "are not posi-tive, it would seem wise for individual persons to suspend judgment. If, as Father Hughes seems to agree, the two Thomistic doctrines on the efficacy of grace and the nature of the gifts stand or fall together, then most emphatically are theologians divided. As for the Doctors' of the. Church, the Augustinians claimed St. Augustine for their view on grace; and both Dominicans and Jesuits appealed to St. Augustine and St. Thomas. "Among the more modern Doctors, St. Alphonsus de' Liguori is cited for a modified version of the Augustinian theory; and St. Robert Bellarmine for the Jesuits. According to Von Pastor, St. Francis de Sales declared, in a memo-randum written for Pope Paul V, "that on the whole he shared the view of the Jesuits; and he added that he had made an exhaustive study of the subject, and that he saw considerable difficulties in either opinion, He did not think the time had come for deciding a question on which so many able scholars were unable to agree." (History oF the Popes, XXV, 240.) These facts concerning the controversy on grace are given, not with any intention of arguing such a matter in these pages, but simply to show that, if Father Garrigou-Lagrange's teaching on the gifts is logically involved in this highly disputed sub-ject, surely it cannot be called certain. Father Hughes writes: "Many Dominican theologians are cited as recognizing a controversy upon the matter [of the gifts], but the conclusions of each do not seem worthyof mention by Father Ellard" (p. 82). In the writings referred to I have not noticed any con-clusions contradictory either to the statements quoted from them or to the proposition in substantiation of which the citations were made. If Father Hughes should point out any such conclusion, I shall be glad to acknowledge it. Of course the same five theologians can be quoted in favor of the Thomistic theory of the gifts, and two of them for the certainty of it, for example, Gardeil in th~ Dictionnaire de Theolo~Tie, IV-2, 1776, 1777, and Garrigou-Lagrange himself, in PerFection Chretienne et Contemplation, II, [88-91]; neverthe-less, they witness the fact of disagreement among theologians and admit that others do not share their own view. Secondly, I said of The Three Aoes that it is one-sided and nar-row. Father Hughes replies that it is in accord, if not with lesser lights, at least with St. John of the Cross, the great and ultimate 92 March, 1950 FATHER ELLARD'S REPLY (relative) norm in this matter. But the same agreement is claimed by other authors also, among them tw6 Carmelite spokesmen. In other words, there is more than one interpretation of St. John among orthodox Catholics. ."But Father Garrigou-Lagrange has the right one." Perhaps he has; but we might be better, convinced if he would give us a chance to judge for ourselves. Could he not at least give us fair notice of dissenting opinions?. A fresh sample of div.ergenc~ is furnished by Father Gabriel of St. Mar.y Magdalen in his new book, St. Teresa o~: desus. Although he writes, "'For all that, it can be shown in fact that this teaching of the Teresian school is not irreconcilable with the modern Thomist synthesis of the spiritual life" (p. 44), yet repeatedly throughout - the book he contradicts Father Garrigou-Lagrange on the necessity of infused contemplation. The first point in my criticism reads: "'Tile Three Ages is theo-retical rather than practical." Of all, this was the least important, especially as instruction and inspiration are also in their own way most practical. Father Hughes objects: "The method of The Three Ages cannot rather 'stress theory than practice' if its principal excel-lence is 'its inspirational value,' and if 'a reader feels his heart warmed and his enthusiasm enkindled.' " Why not? In this respect the work resembles treatises on dogmatic theology which are preoccu-pied with doctrine rather than practice and which can at least be bigh.~y inspiring. Again my critic writes: The book "can scarcely be labeled as more given to 'metaphysics than psychology' when the author keeps reminding his readers of the grand" dogmas of Christianity, their 'infinite elevation,' their implications for our 'affective and practical lives.' " The answer is. simple. When a book contains dogmatic, metaphysical, and psychological elements, why cannot it accentuate them in just that order? As a matter of fact, The Three Ages does. I cannot imagine how Father Hughes can say: "In the case of mental prayer, concrete details appeal to Father Ellard as the source of certitude." My final contention was that the main thesis of The Three A~Tes, namely, that infused contemplation comes within the normal devel-opment of the interior life, is not after all very significant. It would be pregnant with meaning and significance if according to the mind of its author it were intended to im'ply that mystical contemplation in the full and obvious sense as described by St. Teresa in The 93 FATHER ELLARD'S REPLY Review/or Religious Interior Castle is normally to be expected. St. Teresa's terminology is used and one anticipates sbmething very wonderful. But then one finds out that only "what is essential" is promised us, and that seems much less indeed. Such language is surely apt to deceive the less wary. On this point, the climax of everything, Father Hughes has sur-prisingly little. I was careful not to deny the thesis of the nor-mality of mystical contemplation, or the unity of the interior life, or even to call them in question, except insofar as the thesis is pre-sented as a corollary from the theory of the gifts. Of course I am not suggesting that the tiniest bit of infused con-templation is not a most precious grace. It is, by all means. Rather, the question is whether the mysticism which Father Garrigou- Lagra~nge holds out in prospect for us is the same as the substantive sublime graces depicted in St. Teresa's Mansions and in St. 3ohn's Spiritual Canticle and The Living Flame. It seems highly fitting that I should add a word on two personal references that some readers will resent. I used a quotation in which Scotus was called '~the Subtle Doctor." There appears to be no reason for the depreciatory language which my critic uses. Scotus was one of the most influential of all Scholastic philosophers and theologians; for centuries innumerable times he has been referred to as "the Subtle Doctor" in more or less the same way that St. Thomas is termed "the Angelic Doctor." There was no suggestion at all that he is a Doctor of the Church; yet he is great enough to have been the theologian to whom above all others under the providence of God the Church owes the dogma of the Immaculate Conception. Likewise it seems inexplicable that Poulain, the author of The Graces of Interior Prayer, A Treatise on Mystical Theology, should be referred to with these words: "apparently not a theologian, how-ever proficient a psychologist" (p. 89). True, Poulain was not a dogmatic theologian, and his design in writing on mystical the-ology was different from that of Father Garrigou-Lagrange, but his work is in certain respects, especially for an account of the facts of mysticism and for practical help in direction, of first-class worth and thus far unsurpassed. To conclude: if I am right in taking Father Hughes to mean that the doctrine of the gifts is to be considered certain only in a relative and limited sense, and not with the obvious and proper force of that term, then on the'chief point we are in agreement. If not, I would 94 March, 19 5 0 COMMUNICATIONS say to readers who have followed this criticism 'and countercriticism, especially if they have actually read The Three Ages, andpr.eferably against the background of Saints Teresa and 3ohn of the Cross: "I speak to men of reflection; judge for yourselves of what I say" (I Cor. 10:lS).--G. AUGUSTINE ELLARD, S.J. ommun{caldons Reverend Fathers: A few years ago in an issue of Emmanuel the reviewer of one of the books of Father Garrigou-Lagrange expressed his doubt of the truth of the characteristic doctrines of that eminent theologian, at the same time stating his hope that a more thorough criticism would be made in a lengthier review. That same doubt and hope have been felt by many who read Christian Perfection and Contemplation and The Three Ages of the Interior Life. In those works the views of the author on some points of dogmatic and of mystical theology were stated in such a way that the reader if not versed in these matters would conclude that these particular views are not seriously disputed by competent Catholic theologians. But they are disputed, and to bring out this fact, as Father Ellard has done in his review of The Three Ages of the Interior Life in your November, 1949, issue, is to render a real service to the reader of these valuable spiritual books. The truth that some of Father (3arrigou-Lagrange's theories are disputed, and are not part of Cath-olic doctrine nor the unanimous opinions of theologians will not hurt anyone. Veritas vos liberabit. In emphasizing the disputed character of .these opinions of the gifted.writer, it is not intended in any way, I am sure, to imply that he has deliberately misled his readers. But Father Garrigou-Lagrange has led the majo.r portion of his life in the midst of skilled theo-logians. He naturally and unconsciously keeps them in mind as he writes. Yet what he writes is being read by many who are n~;t versed in even the fundamentals of theology and who consequently may easily be misle.d by his statement, of his positions. For the general public a clearer statement of what is general Catholic doctrine and what. is not, is certainly desirable. May I add a personal note? After some experience in directing 95 SUMMER SESSIONS ReVietO [or Religi,,os souls who have undoubtedly received the gift of infused contempla-tion, I find it difficult.to believe that Father Garrigou-Lagrange has any real concept, of infused contemplation at all. Everything he writes leads me to believe that he is really thinking and speaking of that prayer which is variously called "acquired contemplation," "the prayer of ~implicity," etc. There is an essential distinction between this simplification of discursive prayer and infused contemplation; and that distinction, I believe, cannot be understood merely from ¯ reading the works of mystical writers or theologians. I thoroughly agree with the Benedictine' who said 'that "the conception that St. John of the Cross had of mysticism and contemplation entirely escaped" the gifted author of Tile Three Ages. No harm can come from giving testimony to the inexactitude of Father Garrigou-Lagrange's distinction between Catholic doctrine and the theories of certain theologians; nor to the incorrectness of his understanding of the fundamental nature of infused contempla-tion.-- A SECULAR PRIEST. [EDITORS' NOTE: Further communications concerning Father Ellard's appraisal.of The Three Ages will be acgepted. These communications should be kept as brief as the subject-matter permits. If at all possible, they should be neatly typed, double-spaced, with generous margin. The sender should sign his name; and the name will be printed unless the content is of a personal nature.] SUMMER SESSION The Plus X School of Liturgical Music, founded by the late Mother Georgia Stevens, will conduct its Thirty-Fourth Summer Session: June 29-Augtist 10. Registration is open to men and women, whether as students matriculated for the B.A. or B.Mus., degrees, or as non-matriculated students; resident and non-resident. Courses will be offered in Gregorian Chant, Gregorian Accompaniment, Con-ducting, Polyphony, Liturgical Singing, Vocal Production, History of Music, Keyboard Harmony,. Music Education, Counterpoint, .etc. Members of the Staff have been long trained in the traditions of Solesmes and have national and international pedagogical experience and recognition. Private lessons in organ, piano, and singing may be procured. Membership is held by the School in the National Association of Schools of Music and it enjoys the official approval of the most eminent music organizations. According to a long-established custom there will be lectures by prominent musicologists and the usual s, eries of weekly concerts. Students will be given the opportunity of~active particip.ation in the Liturgy by the congrega- 96 March, 1950 BOOK REVIEWS tional singing of Holy Mass, Vespers, Compline, and Benediction. The Very Reverend Monsignor Frederic Teller, D.D., Ph.D.,C.G.M. will teach some courses. The Ve.ry Reverend Monsignor Martin B. Hellriegel, of the Church of the Holy Cross, St. Louis, Mo., and the Reverend 3ohn 3. Dougherty, S.T.L.,S.S.D. of the Immaculate Con-ception Seminary, D~rlington, N. 3, will give daily lectures on the Liturgy throughout the Session. For further information write to: Mother Aileen Cohalan, Director, Manhattanville College of the Sacred Heart, New York 27, New York. Book Reviews THE MOTHER OF THE SAVIOR AND OUR INTERIOR LIFE. By Reginald Garrigou-Lagrange, O.P. Translated by Bernard J. Kelly, C.S.Sp. Pp. 338. B. Herder Book C;o., St. Lou~s, M~ssourL $4.00. The theological and d~votional literature about the Blessed Virgin is so extensive that .a new synthesis by a capable author is highly welcome: Father Garrigou-Eagrange published such a syn-thesis in 1941 (reprinted in 1948). The present translation from thd French makes his book available for the la.rge number of readers who have come to value his works in English versions. The book is divided into two parts. The first part, on "The Divine Maternity and the Plenitude of Grace," is doctrinal. It aims at imparting knowledge about Our Lady and her unique position, in subordination to her divine Son, at the very summit of creation and the supernatural order. The pre-eminence of the divine mater-nity, which dominates all Mariology as the source and end of all Mary's great gifts, is very clearly brought out. Here and there a line of reasoning is pursued that is not very convincing: but strictly theo-logical procedures are hardly to be expected in a work that is more devotional in spirit than scientific. The second part, on "Mary, Mother of all Men: Her Universal Mediation and our Interior Life," demonstrates Mary's activity in the plan of redemption and the important causality she exercises in our salvation and sanctification. In view of the character of the volume, the author has wisely refrained from entering into the contemporary debate among theo-logians on the precise meaning and function of Mary as co-redemp- 97 BOOK R~VlEWS Review [or Religious trix, contenting himself with general expressions that should prove acceptable to all parties in the controversy. The main source for the theological presentation is Merkelbach's well-known Mariologia. But the Fathers, the great Scholastics and their later successors, spiritual writers, orators, and Popes are called upon to yield up their treasures. Many gems have been contributed by Saints Ambrose, Sophronius, Andrew of Crete, Ephrem, and Peter Damien. Saints Bernard, Albert the Great, Bonaventure, Thomas Aquinas, Alphonsus, Grignon de Montfort, and Francis de Sales have all offered their riches. Suarez, Terrien, Dublanchy, le Bachelet, and Hugon have generously thrown open their books. And these great names represent but a sampling of the numerous sources consulted and utilized. The encyclicals of Popes Leo XIII, Pius X, Benedict XV, and Plus XI manifest the mind of the Church on recent Mariological doctrine. The Polish Dominican, Justin of Mi~chow, provides the inspiration for one of the finest chapters in the book, "Special Aspects of Mary's Queenship." The article on the Rosary sheds fresh light on that welt-loved devotion, and sug-gests a way of practicing it that will be profitable to all Catholics. The translator has done his part admirably. Comparison with the French edition shows how faithful Father Kelly has been to the orig!nal. If we did not know that the English edition is a transla-tion, we could hardly guess that fact from reading the book. And that is the supreme criterion of the translator's success. CYRIL VOLLERT, S.J. IGNATIAN METHODS OF PRAYER. By Alexandre Brou, S.J. Translated by William J. Young, S.J. Pp. xl ~ 203. The Bruce Publishing Com-pany, Milwaukee, Wisconsin, 1949. $3.00. The aim of this book is very clearly stated by the author when he tells us that he set out to discover "what exactly did St. Ignatius want to say, and what did he say" on the subject of prayer. The word "discover" is used purposely, for the many commentators on St. Ignatius have not always clarified his thought nor passed it on unadulterated to their readers. Father Brou observes: "Now it some-times happens that with'the best intentions in the World his thought has been misunderstood. Authors . . . have viewed the teachings of the Saint through a mist of commentary, and a commentator never fails to add something to his text" (p. vii). Father Brou gdes back to sdurces, the text of the Spiritual Exer-cises, and he interprets them in the light of Stl Ignatius' personal March, 1950 BOOK REVIEWS letters, supplementing his findings with. the writings of intimate con-temporaries of the Saint--St. Francis Xavier, Blessed Peter Faber, Father Nadal--to mention but three. The work is divided into four main divisions. In the first St. Ignatius' teaching on prayer and the interior life, the ,relation of prayer to the apostolate, seeking God in all things, the presence of God, and finally mystical prayer are treated. The second and third parts are devoted to the preparations for prayer and the so-called methods of prayer respectively, while the fourth part treats the coun-sels for the time during and after prayer, and tl~e rules for the dis-cernment of spirits. Two features of the teachin'g of.St. Ignatius as presented in this book are noteworthy. First is the continuity ot: practically every portion of the Ignatian teaching with a tradition of Catholic spirit-uality which he both inherited and developed into the forms found in the Exercises. The other is what we might call the compatibility of high prayer with the active life of the apostolate. Great mystic ¯ that he was, SI~. Ignatius was eminently a man of the active aposto-late, what we would call nowadays a man of affairs. He conceived the man of affairs as a man of prayer, and a life of prayer as not at all incompatible with a full daily schedule. "To St. Francis Borgia he asserts that it is more perfect to be able to find God everywhere and in all things than to have need of an oratory and long prayers to enter into union with Him" (p. 39). The book combines the excellent qualities of thoroughness and brevity. It can be r~ad and reread with profit.--T. L. McNAIR, S.J. LITTLE CATECHISM OF PRAYER. By Father Gabr;el of St. Mary Mag-dalen, O.C.D. Transla÷ed by ÷he Discalced Carmelite Nuns. Pp. 44. Monastery of Discalced Carmelites, Concord, New Hampshire, 1949. $.2S (paper). People in general who cultivate mental prayer and v.ery particu-larly all those who would like to practice it in the spirit and after the manner of the Carmelites, traditional leaders in matters of the contemplative life, will welcome this Little Catechism. In six chap-ters and eighty-nine questions it introduces one to "prayer in the contemplative life," "the methbd of mental prayer," "preparation and reading," "meditation and colloquy," "difficulties in prayer," and "the presence of God." There is nothing theoretical or learned or meticulously precise about it. Evidently it is meant, as its title suggests, to be a simple and practical primer. On the other hand 99 BOOK NOTICES Review for Religious there "are thoughts in it which would be helpful and inspiring, I should say, to almost anyone, even tb contemplatives far advanced in the ways of prayer and sanctity. For instance, from the very first page one might learn this distinction between the Christian life and the contemplative life: the good Christian "lives /:or God," whereas the contemplative soul "lives not only for God, but also with God." Likewise it is emphasized at the very beginning in a quotation from St. Teresa that to reach the higher degrees of prayer one must per-force add the practice of mortification, "because prayer and comfort do not go together."--G. AUGUSTINE ELLARD, S.,J. BOOK NOTICES BLESSED MARIA GORETTI: Martyr for Purity, by 3ohn Cart, C.SS.R., is an admirable life of the twentieth-century martyr whom the Holy Father intends to canonize in the course of the present holy year. Blessed Maria sets an ideal before modern youth who live in an atmosphere so perilous to purity. (Dublin: Clonmore ~ Reynolds, Ltd., 1949. Pp. 70. 3/6.) Father Louis I. Fanfani, O.P., an outstanding modern canonist, has published a third edition of DE IURE RELIGIOSORUM. While keeping all the good qualities of previous editions, the book has been brought up to date and considerably increased in volume. A separate chapter is devoted to the newly established Secular Institutes. Four important documents are added by way of appendices: I. The new Norrnae of 1921; II. Letter of the Sacred Congregation of. Religious of 1931 on the formation and training of religi6us for sacred orders; III. Instruction on the enclosure of nuns with solemn vows issued in 1924; and, IV. The Statutes for Extert~ Sisters of monasteries of nuns, approved by Pope Pius XI in 1929 an'd published by the Sacred Congregation of Religious two years later. These documents are given in the original Latin text. (Rovigo, Italy: .Istituto Padano di Arti Grafiche, 1949. Pp. xxxi + 810. L. 2000.) OUR ETERNAL VOCATION, written anonymously by a Carmelite nun in England, is intended for all, priests, religious, or laity, who are interested in attaining higher sanctity. Of its three main sections, the first treats of sanctity in gener.al, its meaning, its instruments, its fruits (pp. 9-135). The second is concerned with religious voca-tion in particular (pp. 135-177). The last tells about the sanctity and mission of St. Therese of Lisieux (pp. 177-207). The doctrine seems to be solid throughout and Jr'is presented palatably by a crisp style tinged With feeling and garnished with 100 March, 195 0 BOOK ANNOUNCEMENTS striking illustrations. The book contains some shrewd psychology on the value of sincerity in attaining holiness, on methods of over-coming mental depression, on the natural requisites for a religious vocation. As might be expected, the author emphasizes the "Iittle way" of St. Therese, but she does not derogate from other methods of acquiring sanctity. (Westminster, Maryland: The Newman Press, 1949. Pp. 207, $2.25.) BOOK ANNOUNCEMENTS [These notices are purely descriptive, based on a cursory examination of the books listed. Some of the books will be reviewed or will be given longer notices later. The list is complete up to Feb. 10.] CARMELITE THIRD'ORDER PRESS, 6427 Woodlawn Avenue, Chi-. cago 37. Take This Scapulart. By Carmelite Fathers and Tertiaries. Pp. 270. $2.50. Unfolds the story of Our Lady's Scapular. FRANCISCAN HERALD PRESS, 1434 W. 51st Street, Chicago. Tertiar~ Office of the Parers. Pp. 103. $.50 (30% discount for orders of 25 or more). A vest-pocket booklet of aids in reciting the office prepared especially for members of the Third Order of St. Francis. Also contains the Seraphic Office, the Office of the Pas-sion, and the Franciscan Tertiary Office with reflections. M. H. GILL ~ SON, Ltd., 50 Upper O'Connell Street, Dublin. Fair as the Moon. By Father M. Oliver, O.Cist.R. Pp. xi -b 235. 12s. 6d. A portrait of Mary, the Mother of God and "Purest of Creatures." Catherine McAule~I: The First Sister of Mercy. Pp. x ÷ 434. 15/-. "This book, the fruit of considerable research, is based largely on hitherto unpublished document's, and throws fresh light on Cath-erine McAuley's life and work." [5. HERDER BOOK COMPANY, St. Louis 2, Missouri. Ps~/cbiatq/and Asceticism. By Felix D. Duffey, C.S.C. Pp. 132. $2.00. True Stories for First Communicants. Pp. 80. $1.25. First Communion Davis. Pp. 96. $1.25. Both by a Sister of Notre Dame. True stories which should help children in preparing for their first Communion and after. The books were first printed in 1919 and 1920 respectively. The Life of Our Lord Jesus Christ. Two volumes. By Maurice 101 BOOK ANNOUNCEMENTS for Religiou* Meschler, S.J. Pp. xxii q-- 545 arid viii -b 551. $12.00 (set). Translated by Sister Mary Margaret, O.S.B. This is the fifth edi-tion of the author's well-known meditations on the life of Christ. LEMOYNE COLLEGE PRESS, LeMoyne Heights, Syracuse 3, New York. Inigo de Logola. By Pedro Leturia, S.J. Pp. xiii + 209. $4.50. The story of the early life of St. Ignatius up to and including his conversion. LIBRERIA FRANCESCO FERRARI, Via dei Cestari, 2, Kome, Italy. Manuale Tbeorico-Practicurn Tbeologiae Moralis ad Mentern D. Thomae. By Father Louis J. Fanfani, O.P. Pp. xix + 648. This is the first of a set of three volumes. It treats of man's last end, human acts, laws, conscience, the virtues, sins, and censures. It is planned to complete the set within the course of the year. LITURGICAL PRESS, St. John's Abbey, Collegeville, Minnesota. Life. and Miracles of St. Benedict. By Pope St. Gregory the Great. Translated by Odo J. Zimmermann, O.S.B., and Benedict R.Avery, O.S.B. Pp. xv q- 87. $2.00 (cloth); $.90 (paper). A translation of Book Two of the Dialogues of St. GregorY. MCLAUGHLIN ~ REILLY, 45 Franklin Street, Boston 10. When the People Sang. By Marie Pierik. Pp. 32. $.50 (paper). "A simple treatise on the Gregorian Chant, its history and use." NEWMAN PRESS, Westminster, Maryland. Treatise on Prager and Meditation. By St. Peter of Alcantara. Translated by Dominic Devas, O.F.M. Pp. xx ÷ 211. $2.50. Besides this classic treatise on prayer, the book contains an introdtic-tion and sketch of the saint's life and a complete English version of Pax Anirnae, a treatise formerly attributed to the saint. The Spiritual Life of the Priest. By M. Eugene Boylan, O.C.R. Pp. 161. $2.50. A reprint of a series of articles which first appeared in the pages of The Priest. The Holg Year of Jubilee. By Herbert Thurston, S.J. Pp. xxiv -[- 420. $4.25. An account of the history and ceremonial of the Roman jubilee. Contains many illustrations. First printed in 1900. The Wag of Divine Love. Pp. xxxvii q- 532. $4.25. A com-plete account of the revelations of the Sacred Heart as made to Sister Josefa Menendez, Coadjutrix Sister of the Society of the Sacred Heart of Jesus. There is also a short biography of the Sister and an analytical index. 102 March, 1950 BOOK ANNOUNCEMENTS Purgatorg and the Means to AvoidIt. By Martin Jugie, A.A. Pp. 203. $3.25. A doctrinal and devotional treatment of a subject that is of interest to all. The book is translated from the seventh French edition by Malachy Gerard Carroll. The Life and Revelations of Saint Gertrude: Virgin and Abbess, of the Order of St. Benedict. Pp. xlv + 570. $4.00. A reprinting of an old favorite which first appeared some eighty years ago. Prager for All Times. By Pierre Charles, S.J. Translated by Maud Monahan. Foreword by C. C. Martindale, S.J. Pp. 328. $3,50. A book on prayer designed "to mak~ smooth the ways of the spirit and to unfold the eternal message of the nearness of God." Little Catechism of the Act of Oblation of St. Th~r~se of the Child Jesus. By the Carmelites of Lisieux. Translated by Rev. Mi-chael Collins, A.M. Pp. 22. $.25. PROVINCE OF ST. JOSEPH OF THE CAPUCHIN ORDER, 1740 Mt. EI-liott Avenue, Detroit, Michigan. Meditations: Volume I: Advent to Ash Wednesday. By Bernar-dine Goebel, O.F.M.Cap. Translated from the German by Berch- "mans Bittle, O.F.M.Cap. Pp. 537. $3.50 (paper). ST. CATHARINE JUNIOR COLLEGE LIBRARY, St. Catharine, Ken-tucky. The Catholic Booklist 1950. Edited by Sister SteIla Marls, O.P., for the Catholic Library Association. Pp. 74. $.65 (paper). "An annotated bibliography, for the most part Catholic in authorship or subject matter, chosen as a guide to the recreational and instructional reading of Catholics." UNIVERSITY OF NOTRE DAME PRESS, Notre Dame, Indiana. The Christfan Vfrtues. By Charles E. Sheedy, C.S.C. Pp. xi q- 361. $3.00. A book on moral theology for college students and lay readers. God and the World of Man. By Theodore M. Hesburgh, C.S.C. Pp. viii -}- 318. $3.00. A theological text for the layman. Treat-ises on faith, God, the Trinity, creation, the elevation and fall of .man, the end of the world and man. JOSEPH F. WAGNER, INC., 53 Park Place, New York 7. --Must It be Communism? By Augustine J. Osgniach, O.S.B. Pp. x -]- 486. A philosophical inquiry into the major issues of today. The last three chapters are by Jerome L. Toner, O.S.B. 103 .uestdons and Answers We have an application from a woman who has obtained a permanent separation from her husband and now wishes to try out the religious llfe. Creusen, ReBgious Men and H/omen ~n the Code, p. 135, states: "A wife abandoned by her husband., does not need his consent to enter, rell-gion. One may see in R.C.R., 1939, under what conditions her entry into religion may be obtained." Please tell us what R.C.R. stands for, and, if convenient, give us a summary of the conditions referred to. R.C.R. refers to a review for religious published in Belgium by Father Creusen and his associates under the title Reoue des Commun-autos Religieuses (53 rue Royale, Brussels, Belgium). Here is a sum-mary of what Father Creusen wrote in the answer referred to. (1) The aspirant must not have been in any way the gravely culpable cause of the separation. (2) There must be moral certitude that she cannot be forced legally to abandon the religious life in order to resume married life. A civil divorce is the best guarantee. (For this the bishop's permission should be obtained.) (3) If the appli-cant has children, their care and support will have to be guar~inteed. (4) The superior of an institute or monastery who is willing to accept her on trial must be convinced that she has an extraordinary vocation and that there are particular reasons to anticipate her perse-verance. If all these conditions are fulfilled, the person in question may appeal to the Holy See for the necessary dispensation. She should do so personally. To this personal appeal a letter of recommenda-tion from her bishop should be added. This recommendation should be given at least regarding the good character of the person, even though the bishop does not wish to support her application for the dispensation. Finally, a letter from the religious superior who is willing to accept the candidate, stating that she believes the applicant to have an extraordinary vocation and that the community is willing to receive her on trial, will complete the official documents required. A baptismal certificate of the applicant and a copy of the decree of civil divorce ~hould be sent along with the other documents. Father Creusen concludes his answer with the following para-graph: "It must be added that the Holy See shows itself very prudent and very reserved in granting this dispensation. The utmost good will in the beginning is far, it seems, from guaranteeing perseverance 104 QuEs-r~o~s ~no ANswrRs in vocations of this kind. It is useless to encourage the application without exceptional reasons." Canon law cjrants to superiors the rlgttf #o extend: (I) the posfulancy, but not beyond six months (canon 539, § 2); (2) the time of the novif~ofe, but not beyond six months {canon 571, § 2); (3~ the period of temporary vows, but
This paper investigates the take-up rate or claim-waiting period rate of the unemployed under the South African Unemployment Insurance Fund (UIF) system. The goal is to identify disincentive effects that income replacement rates (IRR) and accumulated credits may have on the claimant's behavior in terms of their claim waiting period rate (or how quickly they apply for UIF benefits). Utilizing nonparametric and semi-parametric estimation techniques, we find that there is little evidence, if any, for job disincentives or moral hazard problems. More specifically, the majority of claimants that are quickest to claim the UIF benefits are those who have worked continuously for at least four years and accumulated the maximum allowable amount of credits. The authors also note that claimants' waiting periods are indifferent with regard to levels of income replacements yet extremely sensitive to the amount of credits accumulated. Ultimately, the recipients of the UIF benefits do not rely heavily on the replacement incomes and prefer waiting longer for employment opportunities as opposed to exhausting their accumulated credits. The semi-parametric Cox's Proportional Hazard (PH) model confirms that there is a positive relationship between the claimant's accumulation of credits and the associated take-up rate of the UIF.
Tese de Doutoramento em Antropologia, na especialidade de Antropologia da Saúde ; Anthropology, through a life course approach, provides a crossover of biological, social and cultural perspectives and approaches on health and disease, with an outstanding potential to provide data that might not be obtained by any other field of knowledge, intertwining in the multidirectional association between cultural, social, historical, political, economic and biological processes. This work focus on the effect caused by environmental stress on human health and longevity, using the life course model, through the study of a sample of skeletons from the Lisbon Identified Skeletal Collection (aka Luís Lopes Collection), referring to the early-19th to mid-20th centuries, deposited at the National Museum of Natural History and Science, University of Lisbon, Portugal - 679 subadults and adults born between 1806 and 1958 and died at Lisbon between 1880 and 1970 were available for study. Life course approach emphasizes the effect of environmental stress on the skeleton at different stages of life, by analyzing the interruption of normal development and growth of skeletal injuries, currently called stress markers. The information obtained in this analysis provides evidence to identify how and when environmental stress affects the skeleton, with more or less severity and how the skeleton reacts or recovers, and how it affects patterns of morbidity and mortality in later stages of life. As a way of establishing the connection between environmental stressors and the skeleton, several minor congenital defects of the sternum, vertebral column and skull base, cribra orbitalia, size of the neuro-vertebral canal and length of the femur and tibia are analyzed. This study is the first to test the association between vertebral neural canal size and age-at-death in a collection of Portuguese skeletons, of individuals with known sex, age-at death, year of birth and cause of death. Age-at-death is negatively associated with the size of the neural vertebral canal in several cervical, thoracic and lumbar vertebrae. However, this association ceases to exist when the confounding variables: year of birth and cause of death are added to the models as covariates. The results appear to be consistent with the plasticity and constraint model before the introduction of covariates and with the predictive adaptive response model after the inclusion of covariates in the analysis. The predictive adaptive response model defends that, in the womb, the organism makes a prediction about the environment in which it will be inserted later in life, according to the clues it receives, and adapts itself to this future environment, not only for its immediate survival, but also to be better prepared for later living conditions. Later in life, when there is a mismatch between predictions made in the womb and conditions in real life, it will result in greater susceptibility to certain chronic diseases. In the plasticity and constraint model, uterine changes resulting from environmental stress factors have the sole function of immediate survival, and will have harmful effects on morbidity and mortality in more advanced stages of life, regardless of whether or not there is an environment similar to that the organism had in the womb. None of the birth defects of the sternum and spine analyzed in this study has a statistically significant relationship with sex and age-at-death. Sex differences in the characteristics studied are not very common; therefore, the absence of statistically significant differences between sexes was expected. The absence of differences in age-at-death is also consistent with other studies. The absence of statistically significant differences in sex and age-at-death between individuals with and without these birth defects, makes them useful for biological distance studies, but not as suitable as stress markers. It would be expected that individuals with birth defects would have been exposed to any type of stressful event (for example, exposure to toxic substances, inadequate consumption of nutrients) during embryogenesis, which would affect life-long morbidity and mortality. Still, even if these defects do not affect longevity, it does not necessarily mean that they are not markers of stress. If the predictive adaptive response theory is correct, then individuals subject to stressful events early in life are better prepared to deal with stressful events later in life, which would counteract the expected effect of decreasing longevity. The study of a possible association between congenital defects of the sternum, vertebral column and skull base with cribra orbitalia, vertebral neural canal sizes and femur and tibia length, presents more promising results, regarding the possibility of using some of these defects as stress markers. Hyperplasia of the sternum is related to the antero-posterior and transverse diameters of the neuro-vertebral channels of the thoracic vertebrae in men, but each of these correlations has an opposite direction. Men with sternum hyperplasia have narrower anteroposterior diameters and wider transverse diameters. A narrower anteroposterior diameter may be associated with a hostile environment early in life leading to the presence of sternal hyperplasia, whereas a wider transverse diameter may be linked to an improvement in the environment during late childhood and adolescence, allowing growth recover. Therefore, the use of sternum hyperplasia as a stress marker may be defensible, although further studies are needed to corroborate this association. The double hypoglossal canal is related to the transverse diameters in the thoracic vertebrae in women. Women with a double hypoglossal canal tend to have narrower transverse diameters. Of all the birth defects analyzed, the double hypoglossal canal is the most promising for use as a stress marker. Sex differences can be explained by considering that males, during growth, are culturally more protected from adverse conditions than females. Finally, an exhaustive analysis of the entire collection is made regarding the presence and variability of the hypoglossal canal. The gross prevalence of double hypoglossal canal fits within the normal parameters of variation of this characteristic when compared with results from other collections. However the gross prevalence of global variants in the hypoglossal canal (partial bridging, double and triple hypoglossal canal) is 32.4%. None of the variants of the hypoglossal canal shows any difference in sex or laterality. The main findings of this study allow to infer that environmental stress is negatively associated with age-at-death, even though the association of stress and skeletal markers is not always straightforward, possibly hindered by phenomenon such as catch-up-growth associated with slight improvements in socio-economic status during childhood and adolescence. Some minor congenital defects might have the potential to be used as stress markers, namely sternum hyperplasia and double hypoglossal canal. ; A antropologia, através de uma perspectiva de história de vida, fornece um cruzamento de perspetivas e abordagens biológicas, sociais e culturais sobre saúde e doença, com potencial para fornecer dados que não poderiam ser obtidos por outro campo do conhecimento, entrelaçando-se na associação multidirecional entre processos culturais, sociais, históricos, políticos, económicos e biológicos. Este trabalho foca-se no efeito causado pelo stresse ambiental na saúde e longevidade humana, usando o modelo de história de vida, através do estudo de uma amostra de Esqueletos Identificados da Coleção de Lisboa, referente ao início do século XIX até meados do século XX, depositada no MUNHAC a, Universidade de Lisboa, Portugal - 679 subadultos e adutos nascidos entre 1806 e 1958 e falecidos em Lisboa entre 1880 e 1970 estão disponíveis para estudo. A abordagem de história de vida enfatiza o efeito do stresse ambiental sobre o esqueleto em diferentes fases da vida, por meio da análise da interrupção do desenvolvimento e crescimento normal e das lesões esqueléticas(i.e. marcadores de stresse). O desenvolvimento e o crescimento são dois processos distintos, mas indissociáveis. O crescimento é fundamentalmente uma transformação quantitativa, na qual a multiplicação das células resulta em mudanças contínuas no tamanho do ser humano. Já o desenvolvimento incorpora transformações quantitativas e qualitativas e refere-se à maturação biológica de órgãos e tecidos. Embora o crescimento e o desenvolvimento não possam ser dissociados e atuem em simultaneamente, os fatores de stresse ambiental podem afetar ambos ou apenas um dos processos. As informações obtidas nessa análise fornecem evidências para identificar como e quando o stresse ambiental afeta o esqueleto, com maior ou menor severidade e como o esqueleto reage ou recupera, e a forma como isso afeta os padrões de morbidade e mortalidade em fases mais avançadas da vida. Desta forma, este estudo pretende contribuir para a ampliação do conhecimento sobre os efeitos do stresse ambiental no esqueleto e as suas consequências na longevidade, seguindo o modelo de história de vida. A perspectiva de história de vida baseia-se no pressuposto de que o trajeto de vida dos indivíduos só pode ser compreendido no contexto cultural, histórico, social e político em que vivem e resulta da acumulação de todos os eventos passados. Como forma de estabelecer a ligação entre os fatores de stresse ambiental e o esqueleto, são analisados diversos defeitos congénitos do esterno, coluna vertebral e base do crânio, cribra orbitalia, tamanho do diâmetro do canal neuro-vertebral e comprimento do fémur e da tíbia. Este estudo é o primeiro a testar a associação do tamanho do canal neural vertebral com a idade-à-morte numa coleção de esqueletos portuguesa composta por indivíduos para os quais se conhece o sexo, a idade-à-morte, o ano de nascimento e a causa da morte. A idade-à-morte está negativamente associada ao tamanho do canal neuro-vertebral em diversas vértebras cervicais, torácicas e lombares. No entanto, essa associação deixa de existir quando as variáveis confundidoras: ano de nascimento e causa do óbito são adicionadas aos modelos como covariáveis. A inclusão das covariáveis nas análises, provavelmente explica as diferenças observadas entre os resultados obtidos no presente estudo e estudos anteriores, que encontraram uma associação negativa entre os diâmetros dos canais neuro-vertebrais e a idade-à-morte. Os resultados parecem consistentes com o modelo de plasticidade e restrição antes da introdução das covariáveis e com o modelo de resposta adaptativa preditiva após a inclusão das covariáveis na análise. O modelo de resposta adaptativa preditiva defende que, no útero, o organismo faz uma "previsão" sobre o ambiente em que estará inserido mais tarde na vida, de acordo com as pistas que recebe, que lhe confere características adaptativas nesse ambiente futuro. Mais tarde na vida, na presença de uma incompatibilidade entre as previsões feitas no útero e as condições da vida real, isso resultará numa maior suscetibilidade a certas doenças crónicas. No modelo de plasticidade e restrição, as alterações uterinas decorrentes de stresse ambiental têm como função a sobrevivência imediata, e terão efeitos nefastos sobre a morbilidade e mortalidade em fases mais avançadas da vida, independentemente de haver ou não um ambiente semelhante ao que o organismo tinha no útero. Como um pequeno diâmetro de canais neuro-vertebrais tem impacto mínimo na longevidade, pode-se supor que a previsão feita pelo organismo no início da vida mostrou se correta. Embora as condições de vida possam ter piorado durante esse período, em Lisboa, sempre foram bastante adversas. No entanto, o desfecho mais significativo é a influência do ano de nascimento e da causa do óbito nos resultados. As condições de vida em Lisboa deterioraram-se entre os séculos XIX e XX, tanto para homens como para mulheres, e a morte por doença infeciosa foi um fator determinante para a morte prematura na amostra feminina. O canal neuro-vertebral captura as condições de vida durante a infância. No entanto, a espécie humana tem uma longa esperança de vida e a acumulação de risco ao longo da mesma, que pode contribuir para a mortalidade precoce, adulterando a expectável relação direta entre o tamanho do canal neuro-vertebral e a idade-à-morte. Pesquisas adicionais são necessárias para identificar outras potenciais variáveis confundidoras que podem desempenhar um papel importante na associação entre fatores de stresse no início da vida e mortalidade prematura. A falta de informações sobre a situação socioeconómica ao nascer e das mulheres (a maioria registada como "doméstica), não permite uma compreensão robusta do contexto em que esses indivíduos viveram e impede-nos de adotar uma abordagem holística da história de vida. No entanto, a trajetória histórica da coleção aqui examinada permite inferir que a maioria dos indivíduos nasceu e viveu num contexto de privação, enfrentando carências nutricionais e doenças. Nenhum dos defeitos congénitos analisados tem uma relação estatisticamente significativa com o sexo e a idade-à-morte. As diferenças de sexo nas características estudadas não são muito comuns, portanto, a ausência de diferenças estatisticamente significativas entre os sexos era expectável e é consentânea com outros estudos. A ausência de diferenças estatisticamente significativas em relação ao sexo e idade-à-morte entre indivíduos com e sem estes defeitos congénitos, torna-os úteis para estudos de distância biológica, mas não tão adequados como marcadores de stresse. Seria expectável que indivíduos com defeitos congénitos tivessem sido expostos a stresse ambiental (e.g. exposição a substâncias tóxicas, consumo inadequado de nutrientes) durante a embriogénese, que afetaria a morbidade e mortalidade no decorrer da vida. Mesmo que esses defeitos não afetem a longevidade, não significa que não sejam marcadores de stresse. Se a teoria da resposta adaptativa preditiva estiver correta, então os indivíduos sujeitos a eventos stressantes no início da vida estão melhor preparados para lidar com eventos stressantes mais tarde na vida, o que neutralizaria a expectável diminuição da longevidade. A mortalidade seletiva e a heterogeneidade ao nível individual no risco de morbidade e mortalidade, desconstrói uma associação direta entre a presença de um marcador de stresse e a diminuição da longevidade. O estudo da possível associação entre defeitos congénitos do esterno, coluna vertebral e base do crânio e cribra orbitalia, diâmetro dos canais neuro-vertebrais e comprimento do fémur e da tíbia, apresenta resultados mais promissores, quanto à possibilidade de utilização de alguns destes defeitos como marcadores de stresse. A hiperplasia do esterno está relacionada com os diâmetros ântero-posterior e transversal dos canais neuro-vertebrais das vértebras torácicas, nos homens, mas, cada uma dessas correlações tem uma direção oposta. Homens com hiperplasia do esterno têm diâmetros ântero-posterior mais estreitos e diâmetros transversais mais largos. Considerando que os diâmetros ântero-posterior completam o seu crescimento, aproximadamente aos 4 anos de idade, e os diâmetros transversais podem continuar a crescer até aos 15-17 anos, é possível que um diâmetro ântero-posterior mais estreito esteja associado a um ambiente hostil no início da vida; e um diâmetro transversal mais amplo pode estar ligado a uma melhoria no ambiente durante o final da infância e adolescência, permitindo a recuperação do crescimento. Portanto, o uso da hiperplasia do esterno como marcador de stresse pode ser defensável, embora mais estudos sejam necessários para corroborar essa associação. O canal hipoglosso duplo está relacionado com os diâmetros transversais nas vértebras torácicas, nas mulheres. Mulheres com canal hipoglosso duplo tendem a ter diâmetros transversais mais estreitos. De todos os defeitos congénitos analisados, o canal hipoglosso duplo é o mais promissor para uso como marcador de stresse. As diferenças de sexo podem ser explicadas considerando que os rapazes, durante o crescimento são culturalmente mais protegidos das condições adversas do que as raparigas. Por último, faz-se uma análise de toda a coleção quanto à variabilidade do canal hipoglosso. A prevalência do canal hipoglosso duplo enquadra-se nos parâmetros normais de variação dessa característica quando comparada com resultados de outras coleções. A prevalência das variantes globais (divisão parcial do canal hipoglosso, canal hipoglosso duplo e triplo no canal hipoglosso é de 32,4%. Nenhuma das variantes apresenta diferença de sexo ou lateralidade. Os resultados deste estudo permitem inferir que o stresse ambiental está negativamente associado à idade-à-morte, embora a associação entre stresse e marcadores esqueléticos nem sempre seja direta, possivelmente afetada por fenómenos como o catch-up-growth associado a melhorias no estatuto socioeconómico durante a infância e adolescência. Alguns defeitos congénitos podem ter potencial para serem usados como marcadores de stresse (hiperplasia do esterno, canal hipoglosso duplo). ; N/A
Lo sfruttamento delle risorse naturali ha rappresentato la caratteristica principale dello sviluppo economico e del commercio per la maggior parte della storia mondiale. Attualmente, è generalmente accettato che lo sviluppo economico in tutto il mondo sia la causa dell'esaurimento irreversibile delle risorse naturali, del degrado ambientale e della conseguente minaccia per le generazioni future. Ciò costituisce le ragioni chiave e le sfide per ripensare i modelli economici. Le risorse ambientali sono considerate oggi come beni economici e vengono chiamate "capitale naturale". Questo vale in particolare per i mari e gli oceani. I mari e gli oceani coprono più del 70% della superficie terrestre e sono fondamentali per garantire alcuni dei bisogni fondamentali della società. Contengono il 97% di tutta l'acqua del pianeta e sostengono l'80% di tutte le forme di vita. Questi vasti ecosistemi sono tra i più grandi pozzi di carbonio del mondo, producono la metà dell'ossigeno che respiriamo e sono la fonte primaria di proteine per più di 3 miliardi di persone. I mari e gli oceani sono anche il tessuto di una grande industria che solleva questioni di sostenibilità ambientale e sociale. Quest'ultime sono al centro dell'agenda dello sviluppo sostenibile delle Nazioni Unite (ONU) entro il 2030 e non sono compatibili con un sistema incentrato sull'abuso e sullo sfruttamento dell'ambiente. Una gestione efficiente e sostenibile del capitale naturale degli oceani è quindi un obiettivo politico critico per il processo e il progresso economico. Di fatto, la crescente consapevolezza delle intense pressioni che impattano sul degrado ambientale marino ha portato gli organismi di governance stabiliti negli ultimi decenni a definire strumenti e meccanismi che permettano la conservazione e lo sviluppo più sostenibile del vasto capitale naturale che il mare e gli oceani offrono. Proprio in questa fase di ridimensionamento e di transizione verso una nuova economia sostenibile basata sugli ecosistemi marini, emerge il nuovo concetto della "Blue Economy" (BE). La BE ha recentemente guadagnato una notevole attenzione nelle agende politiche e accademiche, in linea con l'espansione della sua rilevanza rispetto ai settori economici tradizionali. Le strategie di implementazione della BE rientrano negli Obiettivi di Sviluppo Sostenibile (SDGs) delle Nazioni Unite, in particolare l'SDG 14 "Life Below Water". L'SDG 14 mira, tra le altre cose, alla prevenzione e ad una riduzione significativa dell'inquinamento marino, alla gestione sostenibile, nonché alla conservazione delle aree e degli ecosistemi marini e costieri, alla minimizzazione e reversione degli impatti dovuti all'acidificazione degli oceani, a far fronte alla pesca eccessiva, illegale e non regolamentata, all'aumento delle conoscenze scientifiche e al trasferimento di tecnologie marine sostenibili. Come tale, incorporato in queste ambizioni piuttosto all'avanguardia è il principio (e la necessità) che assicurare la crescita economica e l'occupazione devono andare di pari passo con l'imperativo della protezione e ripristino degli ambienti naturali e della lotta al cambiamento climatico. La BE permette di generare valore dagli oceani attraverso l'attuazione di pratiche sostenibili e nel rispetto della loro capacità di rigenerazione. Questo implica che l'impatto della produttività economica generata delle attività umane deve necessariamente garantire la salute e la salvaguardia degli oceani nel tempo. Sia i settori consolidati o tradizionali che quelli emergenti e innovativi della BE offrono importanti fonti di sviluppo economico sostenibile. I primi includono e riguardano le risorse marine viventi e non viventi, le attività portuali, la cantieristica navale, il trasporto marittimo e il turismo costiero. I secondi includono l'energia marina rinnovabile, la bioeconomia e le biotecnologie blu, i minerali marini, la desalinizzazione, la difesa, la sicurezza e la sorveglianza marittima, la ricerca e l'istruzione, le infrastrutture e la robotica marina. Questi settori rappresentano un potenziale significativo per la transizione verso una crescita economica sostenibile, e per la creazione di nuovi posti di lavoro. Ad oggi, i settori tradizionali della BE contribuiscono a circa 1,5% del PIL dell'Unione europea a 27 (UE-27) e forniscono circa 4,5 milioni di posti di lavoro diretti, cioè il 2,3% dell'occupazione totale dell'UE-27. Mentre i settori innovativi emergenti, come per esempio le fonti di energia rinnovabile derivata dall'oceano o le biotecnologie blu contribuiscono alla creazione di nuovi mercati e posti di lavoro. Ciò senza contare gli effetti indiretti e indotti sul reddito e l'occupazione. In questo contesto, la presente dissertazione ha due scopi principali. Il primo, quello di presentare lo stato dell'arte sulla BE nel mondo, mettendo in evidenza le sfide, le opportunità, le tendenze e il potenziale per uno sviluppo sostenibile. Il secondo, quello di servire come uno strumento di valutazione solido e in grado di favorire decisioni informate per definire nuove politiche e iniziative pertinenti. La ricerca si è sviluppata nell'ambito del programma di dottorato industriale Eureka, co-finanziato dalla Regione Marche insieme all'ISTAO - Istituto Adriano Olivetti, una tra le più antiche scuole manageriali d'Italia, fondata nel 1967 dall'economista Giorgio Fuà. Il capitolo I della tesi è una revisione della letteratura che colma il gap su come la BE possa rappresentare un modello di sviluppo economico per le istituzioni e le imprese. Lo fa adottando un approccio esplorativo per la raccolta e la revisione di una serie di contributi scientifici da considerare come più significativi e più rilevanti per analizzare come il concetto di BE si lega alla recente letteratura sullo sviluppo economico. Nello specifico, l'approccio esplorativo è stato progettato sulla base di una serie di criteri individuati in conformità con gli obiettivi dell'indagine: 1) inquadrare e valutare lo stato dell'arte sulle politiche e iniziative intraprese a livello globale; 2) rilevare le criticità e le sfide nell'attuazione di tali politiche e iniziative; 3) identificare le implicazioni e suggerimenti a livello di policy. Il capitolo II contribuisce alla letteratura emergente sullo sviluppo di una BE partecipativa presentando un modello innovativo a quadrupla elica. Questo modello non solo mette in collegamento i governi nazionali con il mondo accademico, le imprese e gli utenti, ma agisce anche come un driver che favorisce l'esposizione internazionale del paese in questo specifico settore. Attraverso un approccio esplorativo basato su una ricerca desk integrata da interviste semi-strutturate con otto esperti, il modello è testato a Qingdao, una città all'interno della Blue Economic Zone nella provincia dello Shandong, in Cina. Nel capitolo III, viene analizzata la risposta cinese alla "Decade of Ocean Science for Sustainable Development 2021-2030", il "Decennio del Mare" delle Nazioni Unite. L'analisi di documenti ufficiali di pianificazione strategica rivelano che i leader politici cinesi attribuiscono grande considerazione e importanza agli oceani per la sopravvivenza e lo sviluppo della società umana. Dal lancio del "Decennio del Mare", che rappresenta un'importante risoluzione adottata delle Nazioni Unite per promuovere lo sviluppo sostenibile degli oceani, nonché la più importante iniziativa che eserciterà un impatto di vasta portata sul progresso della scienza e della governance marina globale, varie iniziative sono state intraprese dalla Cina per sostenere il suo impegno basato sulla cooperazione per la protezione ecologica degli oceani. Il capitolo IV conduce un'investigazione sull'industria della cantieristica navale nella Regione Marche. L'importanza del settore nel tessuto industriale regionale, in particolare nella costruzione di superyacht, ha suggerito un approfondimento mirato a valutare in che modo l'industria cantieristica possa rappresentare un driver per lo sviluppo della subfornitura artigianale, altamente qualificata e tecnologicamente avanzata, che l'ecosistema industriale della regione è già in grado di fornire. Nella stesura di questo contributo, realizzato insieme ai colleghi dell'ISTAO per conto della Fondazione Marche, è stato fatto ampio ricorso ai più recenti studi sulla cantieristica navale. È stata poi realizzata un'indagine di approfondimento che ha previsto una serie di interviste semi-strutturate con i vertici dei cantieri regionali e con una campionatura di subfornitori e aziende più rappresentativi, insieme all'incontro con alcuni testimoni privilegiati del settore. ; Natural resource exploitation has been the main feature for economic development and trade for most of global history. At present, it is generally accepted that economic development around the world is leading to the irreversible depletion of natural resources, environmental degradation and consequent threat to future generations, which are key reasons and challenges for rethinking economic patterns. Environmental resources are considered today as economic assets and called "natural capital". This particularly holds true for the seas and oceans. Seas and oceans cover more than 70% of Earth's surface and are critical in ensuring that some of society's most basic needs are met. They hold 97% of all water and sustain 80% of all life forms on the planet. These vast ecosystems are amongst the world's largest carbon sinks, produce half of the oxygen we breathe and are the primary source of proteins for more than 3 billion people worldwide. Seas and oceans are also the fabric of a large industry that raises environmental and social sustainability issues. These are at the heart of the United Nations (UN) Sustainable Development agenda for 2030 which is not compatible with a system focused on abuse and exploitation of the environment. Therefore, an efficient and sustainable management of oceans' natural capital is a critical policy objective for the economic process and progress. The growing awareness of the intense pressures that cause environmental degradation of the natural wealth highlights the need for a sustainable approach. Governance bodies established over the recent decades have defined tools and mechanisms to achieving a more sustainable development allowing the preservation and sustainable uses of the natural capital. At this stage of economy reframing, a new concept of "Blue Economy" (BE) has emerged to foster the shift towards a new, ocean (marine)-based sustainable economy. BE has recently gained considerable policy and scholarly attention, in line with the expansion of its relevance on the political agenda beyond traditional economic sectors. BE implementation strategies are part of the UN's Sustainable Development Goals (SDGs), in particular SDG 14 "Life Below Water" which aims, among other things, to prevent and significantly reduce marine pollution, sustainably manage and protect marine and coastal ecosystems, minimize and address the impacts of ocean acidification, regulate harvesting by ending overfishing and illegal, unreported and unregulated fishing, conserve coastal and marine areas, increase scientific knowledge and transfer sustainable marine technologies. As such, embedded is this quite a cutting-edge concept is the principle (and need) that ensuring economic growth and employment must go hand in hand with the imperative of protecting and restoring nature and fighting climate change. BE enables society to obtain value from the oceans and coastal regions, whilst respecting their long-term ability to regenerate and endure such activities through the implementation of sustainable practices. This implies that human activities must be managed in a way that guarantees the health of the oceans and safeguards economic productivity, so that the potential they offer can be realized and sustained over time. Both established and emerging, innovative sectors are part of the BE and offer important sources of sustainable economic development. The former include marine living resources, marine non-living resources, marine renewable energy, port activities, shipbuilding and repair, maritime transport and coastal tourism. The latter include ocean energy (i.e. floating solar energy and offshore hydrogen generation), blue bioeconomy and biotechnology, marine minerals, desalination, maritime defence, security and surveillance, research and education and infrastructure and maritime works (submarine cables, robotics). These sectors offer significant potential for the transition to a sustainable economic growth, as well as for employment creation. For instance, BE traditional sectors contribute to about 1.5% of the European Union-27 GDP and provide about 4.5 million direct jobs, i.e. 2.3% of EU-27 total employment. Emerging innovative BE sectors, such as ocean renewable energy, blue biotechnology, and algae production are adding new markets and creating jobs. This is without counting indirect and induced income and employment effects. Against this backdrop, this dissertation has two purposes. Firstly, it provides a comprehensive overview of the current state of the BE in the world, highlighting challenges, opportunities, trends, and their potential for sustainable development. Secondly, it aims to provide a stocktaking tool based on solid foundation that will enable both policy-makers and stakeholders to make informed decisions to support relevant new initiatives and policies. This dissertation has been developed within the Industrial Ph.D. program Eureka, financed by the Regional Government of the Marche along with ISTAO – The Istituto Adriano Olivetti, one of the oldest managerial schools in Italy which was founded in 1967 by the Economist Giorgio Fuà. Chapter I of the dissertation is a literature review which fills the knowledge gap on how BE can represent an economic development model for institutions and entrepreneurs. It does so by adopting an exploratory approach for the collection and review of a series of scientific contributions to be considered as most significant and most relevant in addressing how the BE discourse is tied up in recent literature on economic development. Specifically, the exploratory approach was designed based on a set of criteria identified in compliance with the objectives of the investigation: 1) frame and evaluate the state of the art with regards to policies and initiatives undertaken at global level; 2) detect critical issues and challenges in the implementation of policies and initiatives; 3) identify policy implications and suggestions. Chapter II contributes to the emerging literature on the development of a participative BE by presenting an innovative Quadruple Helix model, which not only connects domestic government, academia, firms and users but acts as a driver boosting the foreign exposure of the country in this specific domain. The model is tested in Qingdao, an exemplary city included in the Blue Economic Zone of the Shandong Province, in China, through an exploratory approach based on desk research integrated with semi-structured interviews with eight experts. In Chapter III, the Chinese response to the UN's "Decade of Ocean Science for Sustainable Development 2021-2030" is unfolded based on documentary analysis of official planning and strategic documents. The ocean is considered of great significance by Chinese political leaders to the survival and development of human society. Accordingly, since the launch of the "Ocean Decade", which represents an important UN resolution to promote sustainable ocean development as well as the most important initiative in the coming decade that will exert a far-reaching impact on the progress of marine science and global marine governance, various initiatives have been undertaken by China in order to uphold its cooperation-based commitment to the ecological protection of oceans. Chapter IV makes the case for the shipbuilding industry in the Marche Region, in Italy. The importance of the Marche Region in the shipbuilding industry, suggested a more in-depth exploration to understand what impact the positive performance of the sector can have on the regional industrial system and how it could represent a catalyser for the system of highly qualified and technologically advanced supply chain. In writing this contribution, which was carried out together with colleagues from ISTAO on behalf of Fondazione Marche, I had ample recourse to the latest studies on the shipbuilding industry and carried out a survey investigating the sector in depth. Semi-structured interviews with top management of the most representative regional shipyards and a sample of subcontractors and companies were conducted to witness the growth of the industry. The results of the analysis provide interesting insights for policy-making to support the development of the regional shipbuilding industry and supply chain.
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Viel dreht sich in diesen Tagen der "Corona-Krise", wie schon der Terminus nahelegt, um die gesellschaftlichen Folgen dieser Krankheit. Dabei wird in Deutschland wie in Polen gleichermaßen auf die weltweiten Entwicklungen geblickt, welche durch die Pandemie angestoßen worden sind oder an Dynamik gewonnen haben. Gleichwohl verengt sich der Blick allzu schnell oft wieder, etwa bei der Beurteilung der Maßnahmen der eigenen Regierung oder bei Überlegungen zu einer internationalen Solidarität. Dabei ist nicht davon auszugehen, dass Effekte des Auseinanderdriftens oder Zusammenrückens der Staatengemeinschaft automatisch in Zusammenhang mit der aktuellen Krise gedacht werden können; sie müssten aktiv gewollt und betrieben werden. Historisch gesehen hängen Krankheit und Krise und ihre Wechselwirkungen ohnehin fest zusammen, auch im deutsch-polnischen Kontext. Dabei handelt es sich um eine kulturelle Dynamik, die zwei Seiten vereint: einerseits die Eigenschaften einer speziellen Infektionskrankheit, wie etwa Gefährlichkeit für Gesundheit und Leben des Menschen und Möglichkeiten der Übertragbarkeit, andererseits die Handlungsmöglichkeiten zur Eindämmung der Krankheit von hygienischen Belangen über sonstige gesellschaftliche Regeln bis zur medizinischen Behandlung. Obgleich der eine Strang als Voraussetzung für den anderen erscheinen mag, zeigt der Blick in die Geschichte doch deren Interaktion und viel mehr noch, dass beide davon überformt werden, in welchen Bildern die betroffenen Gesellschaften den Prozess fassen, wie sie darüber nachdenken, wie sie darüber sprechen.Beim historisch motivierten Blick in die deutsch-polnischen Beziehungen lassen sich viele epidemische Erscheinungen ausmachen, deren Betrachtung als Fallbeispiele lohnt – einige davon sollen hier aufgegriffen werden: die Entwicklung eines Fleckfieber-Impfstoffs in der gerade entstandenen Zweiten Polnischen Republik in Lemberg (Lwów), die Anwendung von Fleckfieberimpfungen während des Zweiten Weltkriegs, die Cholera-Epidemie in Danzig 1831 und die Pestpogrome von 1348/49 am Rhein und ihre Folgen. Seuchen in KriegsbemalungEine Krankheit, die auch diskursiv aufs Engste nicht nur mit Krisen, sondern mit Kriegen verflochten war, ist das Fleckfieber. Diese Krankheit, die durch Läuse von Mensch zu Mensch übertragen wird, existierte wohl schon seit dem Altertum und trat im Mittelalter zunehmend in Europa auf, ab dem 16. Jahrhundert auch in der Neuen Welt, wie etwa 1576/77 in Mexiko mit etwa 2 Millionen Toten. Der Feldzug Napoleons gegen Russland 1812 wurde stark von einer heftigen Fleckfieberepidemie beeinflusst, ebenso der Krim-Krieg 1854–1856 und der russisch-türkische Krieg 1877/78. Auch in Zusammenhang mit den beiden Weltkriegen gab es im 20. Jahrhundert viele Erkrankte und Tote, u. a. eine schwere Epidemie in Russland 1918–1922 mit 30 Millionen Fällen, davon 3 Millionen mit tödlichem Ausgang. Quarantäneposten vor bewachten vom Fleckfieber befallenen Zivilhäusern in Perehińsko (Westukraine, Februar 1916)Die militärischen Bilder, die zur gedanklichen Fassung von Seuchen bemüht wurden, sind für das Fleckfieber und andere historisch gründlich untersucht worden. Das Phänomen als solches setzt sich bis in die Gegenwart[1] fort: Militärische Metaphern werden etwa aufgerufen, um Ohnmachtsgefühlen martialisch entgegenzutreten, Freiheitseinschränkungen im Innern einen größeren Rahmen zu verleihen oder Fragen nach der Herkunft von Seuchen und Schuldzuweisungen bildlich zu fassen. Ein emblematisches Beispiel war die TV-Ansprache an die Nation von Frankreichs Präsident Emmanuel Macron vom 16. März 2020, in der er konstatierte, man befinde sich im Krieg gegen einen unsichtbaren Feind. Ein viel weniger prominenter Fall war die Anfang März im polnischen Staatsfernsehen TVP übertragene Landkarte, die zeigte, wie das Coronavirus aus Deutschland nach Polen eingetragen wurde – mit großen und kleinen Pfeilen, wie sie vielen aus dem Schulunterricht zur Visualisierung angreifender Armeen bekannt sind. Der deutsche Finanzminister Olaf Scholz hingegen packte rhetorisch, ebenfalls im März 2020, die "Bazooka" nur aus zur Bekämpfung der wirtschaftlichen Folgen des Virus und behielt "Kleinwaffen" in der "Hinterhand". Belege für die Aktualisierung von historisch tradierten Ängsten, Feindbildern und Stereotypen, die mittels militarisierter Sprache verbreitet werden, ließen sich aus zahlreichen Staaten finden, darunter verstörend weit verbreitet antisemitische Verschwörungstheorien. Der Erste Weltkrieg, das Fleckfieber und die Anfänge der Zweiten Polnischen RepublikWährend des Ersten Weltkriegs wurde das seit den Teilungen Polens im 18. Jahrhundert politisch zergliederte und unter deutscher, österreichisch-ungarischer und russischer Herrschaft stehende polnische Territorium zu einem Hauptkriegsschauplatz. Mit der deutschen Besatzung während des Krieges kamen nicht nur das Fleckfieber, sondern auch die Deutungen der Krankheit und ihre feste Einordnung als unzivilisiert, rückständig und östlich. Dies zeigt Katharina Kreuder-Sonnen in ihrer historischen Studie über zirkulierendes bakteriologisches Wissen,[2] in der sie den mittelosteuropäischen Raum in eine globale Wissensgeschichte einordnet. Die Gefahr durch das Fleckfieber galt der deutschen Militärmacht viel mehr als ein Problem der Front im Osten als im Westen. Besonders richteten sich diese Interpretationen auch gegen orthodoxe Juden, die von Zwangsmaßnahmen durch die deutsche Besatzung ab 1915 in besonderer und unverhältnismäßiger Härte betroffen waren. Trotz der auch ansonsten getroffenen Vorkehrungen kam es in verschiedenen Orten Zentralpolens zwischen 1915 und 1917 zu Fleckfieberepidemien. Im polnischen medizinischen Diskurs wurde diese Fokussierung und Einschränkung auf die jüdische Bevölkerung ebenfalls übernommen. Im weiteren Verlauf des Krieges und gegen Ende verknüpfte und verschob sich diese Rhetorik hin zu einer festen Verbindung der Epidemie mit einer Einschleppung durch den Feind von außen, besonders wiederum aus Richtung Osten und dem gerade entstandenen Sowjetrussland, so Kreuder-Sonnen: "Die diskursive Verknüpfung von Seuche und bolschewistischer Bedrohung hatte (…) den jungen polnischen Staat als Schutzwall des 'Westens' gegen Sozialismus und Fieber etabliert. (…) Seuchenbekämpfung und Staatsbildung verschränkten sich hier eng miteinander.[3]"Die Ineinssetzung mit dem Bolschewismus im polnischen Kontext hatte das Fleckfieber mit der Spanischen Grippe gemein, die von 1918 bis 1920 in drei Wellen weltweit bis zu 50 Millionen Todesopfer forderte.[4] Während diesem Virus nur wenig entgegengesetzt werden konnte, was auch und gerade die deutsche Bakteriologie erschütterte, die sich für längere Zeit fälschlicherweise an der Identifizierung eines vermeintlich schuldigen Bakteriums (!) abarbeiten sollte,[5] gab es bei der Erforschung des Fleckfiebers im selben Zeitraum bald große Fortschritte. Die Entwicklung eines Fleckfieberimfpstoffs in Lemberg (Lwów)Der in Lemberg studierte Entomologe und Histologe Rudolf Weigl, der sich in Wien in Bakteriologie weitergebildet hatte, begann zunächst in Kriegsgefangenenlagern in Tarnów und Przemyśl mit seinen Forschungen am Fleckfieber. Dort legte er die Grundlage für seine Impfstoffentwicklung, die er an der Universität Lemberg fortführte. Er konnte dabei auf viele vorangegangene Forschungen aufbauen, die nötig gewesen waren, um den Erreger verlässlich zu identifizieren, der innerhalb der Kleiderlaus für die Auslösung der Krankheit verantwortlich war. Dieser hatte schließlich vom am Hamburger Tropeninstitut beschäftigten brasilianischen Mediziner Henrique da Rocha Lima den Namen Rickettsia prowazeki erhalten, benannt nach dem US-amerikanischen Mikrobiologen Howard Taylor Ricketts und dem tschechisch-österreichischen Bakteriologen Stanislaus von Prowazek, die beide während ihrer Forschungen dem Fleckfieber erlagen, Ricketts 1910 in Mexiko und Prowazek 1915 in Cottbus. Rudolf Weigl im Laboratorium, Datum unbekanntUm Filtrat für den Impfstoff zu erhalten, musste Weigl auf dem in vielen, meist in peripheren Gegenden – nämlich den Orten großer Epidemien – erworbenen und eng an Personen gebundenen Wissen aufbauen, das auch dazu diente, viele praktische Probleme zu lösen. Es galt, zunächst gesunde Läuse zu züchten, diese mittels ausgefeilter Gerätschaften zu infizieren und in kleinen fixierbaren Käfigen – die kurz zuvor von Rocha-Limas Kollegin Hilde Sikora[6] entwickelt worden waren – so zu halten, dass sie sich vom Menschen ernähren konnten ohne Gefahr der Entweichung. Die Übertragung der Krankheit erfolgte nicht durch den Biss der Läuse, sondern durch das Eintragen ihrer Ausscheidungen beim Kratzen. Trotzdem blieb die Läusefütterung durch den Menschen ein gefährliches Unterfangen, das zunächst im Selbstversuch und an Mitarbeitenden ausprobiert wurde. Auf dem Höhepunkt der Erkrankung der Läuse wurden diese getötet und aus ihrem Darm, mit einer besonders hohen Konzentration der Rickettsia, der Impfstoff hergestellt. Nach einer dreimaligen Impfung mit dem Präparat überlebten viele Probanden auch während Fleckfieberepidemien. Die Ergebnisse wurden publiziert, und viele Forscher kamen nach Lemberg, um die nötige Arbeit genau zu studieren, die im Laufe der 1930er Jahre im größeren Stil praktisch ausprobiert wurde.[7] Rudolf Weigls Fleckfieberimpfstoff, Ausstellungdisplay im Museum POLIN in WarschauLiteraturKatharina Kreuder-Sonnen, Wie man Mikroben auf Reisen schickt. Zirkulierendes bakteriologisches Wissen und die polnische Medizin, 1885–1939. Tübingen 2018.O. Gsell, W. Mohr (Hrsg.), Infektionskrankheiten. In vier Bänden, Bd. IV: Rickettsiosen und Protozoenkrankheiten, Berlin u. a. 1972.Ute Caumanns, Fritz Dross, Anita Magowska (Hg.), Medizin und Krieg in historischer Perpsektive / Medycyna i wojna w perspektywie historycznej, Frankfurt a. M. 2012.Laura Spinney, 1918. Die Welt im Fieber. Wie die Spanische Grippe die Gesellschaft veränderte, München 2018. [1] Es ist verschiedentlich darauf hingewiesen worden, dass bei der politischen Planung der Seuchenbekämpfung und ihrer gesellschaftlichen Auswirkungen ein Befragen des bereits geschichtswissenschaftlich Erforschten mitunter hilfreich, wenn nicht gar geboten sein kann – s. dazu etwa Anthony Sheldon, Why every government department needs a resident historian, in: Prospect, 1. Mai 2020, https://www.prospectmagazine.co.uk/politics/government-department-chief-historian-whitehall-number-10-coronavirus-covid-brexit (9.6.2020). Zur Auswirkung militärischer Rhetorik vgl. u. a. Christoph Laucht , Susan T. Jackson, Soldiering a pandemic: the threat of militarized rhetoric in addressing Covid-19, in: History & Policy, 24. April 2020, http://www.historyandpolicy.org/opinion-articles/articles/soldiering-a-pandemic-the-threat-of-militarized-rhetoric-in-addressing-covid-19.
[2] Katharina Kreuder-Sonnen, Wie man Mikroben auf Reisen schickt. Zirkulierendes bakteriologisches Wissen und die polnische Medizin, 1885–1939. Tübingen 2018, hier und zum Folgenden S. 121–139.
[3] Kreuder-Sonnen, Wie man Mikroben auf Reisen schickt, S. 139.
[4] Zur Spanischen Grippe s. Laura Spinney, 1918. Die Welt im Fieber. Wie die Spanische Grippe die Gesellschaft veränderte, München 2018.
[6] Kreuder-Sonnen, Wie man Mikroben auf Reisen schickt, S. 243–254.
[7] Lesław Portas, Rudolf Weigl – jego szczepionka przeciwtyfusowa a wojna / Rudolf Weigl, sein Flecktyphusimpfstoff und der Krieg, in: Ute Caumanns, Fritz Dross, Anita Magowska (Hg.), Medizin und Krieg in historischer Perpsektive / Medycyna i wojna w perspektywie historycznej, Frankfurt a. M. 2012, S. 173–187.
