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Issue 8.5 of the Review for Religious, 1949. ; .-~ - -SEPTEMBER P~qcjress ~hroucjh Thankscji~.in~ d~m onsecrat=on to ar . -. -. . ,~ Robe~Li opp _ Books as SpirituDairl~ cfors_ . J.H. Dunn R i::VI i::W -!:::0 R I::: E I G IO US VOLUME VIII . SEPTEMBER, 1949. NUMBER CONTENTS SPIRITUAL PROGRESS THROUGH, ACTIVE THANKSGIVING -" Ciarence McAuliffe.'S.3 . " . . : 225, REPORT TO ROME--Adam C. Ellis. S.d~ . VOCATIONAL LITERATU"'~ ~R -E .~.,". . -: . ! 240 ADM~ISSION OF ORIENTALS INTO LATIN INSTITUTES " " doseph ~.~Gallen, S.d. ; . 241 ~O,TAL CONSECRATION TO MARY BY ~OW-- Robert L/. Knopp. S.M . ~ 254 BOOKS AS SPIRITUAL DII~.ECTORS--d. COMI~IUN I C A T I O N S " ~\ . ~., . ¯ . 268 QUESTIONS ANb ANSWERS-- 35. "Toties quoties" Indulgence in Convent Chapel . '~ . 270 36. Recdption and Profession on Same Caldndar Day ,. ." . . 2-71 ~-37. Safeguarding Secrecy of, Elections . ~ . * . -. .~ 271 "38.Changes in.Prayers and "Legal Articles" of Consutut~ons . "~. . 272 39. Right to Say Funeral Mass of Sister . ~BOOK ~ 'REVIEWS-- The Little Office of the 'Blessed Virgin: The Veil. Upon the Heart: ;., De La Safle. a Pi6neer of Modern Education' . BOOK NOTICES . : ¯ . ~'. . 277 'BOOK ANNOUNCE~MENTS .¯.' . ~ . 278 REVIEW FOR RELIGIOUS, September, 194'9, Vol.' VIII, No. 5. P.ublished bi-monthly : 3~nuary. March, May, July, September, and No,cember at ~thd College PresL 606 Harrison Street, Topekdi, Kansas. by St. Mary'sCotle.ge, St.-Marys0 Kansas," wi.th,ecclesiastical approbation.~ Entered as second ~:lass matter danu~.ry 15, 1942. at the Post Office, Topeka, Kansas. under theact of March'3"~1879. " ~Editorial Board: Adam C.°E!I~is._S.J. G. Augustine Ellard. S.d. Gerald Kelly. S.J. Editorial Secretary: A~fred F. Schneider, S.d, CoPyright, 1949, by Adam C. Ellis. Permission ii~hereby granted40~ quota~io~ns of reasonable-length/ provided due credit be given~ this review': and the author. Si~bs,cription price: 2 dollars a y~ear~ ~ : Printed in U. $~ A. Before wrltincJ to us, please consult notice on 'inside b~ck cover . Spiri :ual Progress Through Active Thanksgiving ~ Clarence McAuliffe, S.J. THAT a spirit of thanksgiving is one of. the basic threads in the '| fabric of Christian virtues is clear.'from various theological sources, but especially from the let!;~rs of St. Paul. In thirty-five different ~exts the Apostle of the Gen files either expresses thanks to God for persohal favors received or urg, for benefits to themselves. He asks the "What hast thou that thou hast not re received, why dost thou glory as if thou admonishes the Colossians (Col. 3:15.) : rejoice in your hearts, wherein also you "be ye thankful." To the Ephesians he tion (Eph. 5:20): "Giving thanks ah name of our Lord ,Iesus Christ, to God th ~'s his readers to thank God '.orinthians (I Cor. 4:7) : rived? And if thou hast hadst not received?" He iAnd let the peace of Christ e called in one body: and aakes a sweeping exhorta-ays for all things, in the Father." Undoubtedly priests and religious do harbor in their souls an abiding spirit of gratitude to God. Moreover, they do not allow this virtue to remain in a purely passive condition, since they are ca'lied upon to exercise it every day. They make a thanksgiving after Holy Communion; another, after meals. They begin their examinations of conscience with an act of thanks. At every Mass they express their gra'titude to God, since gratitude is one of the four purposes that are infallibly achieved by every unbloody immolation of the Savior. Granted, then, that religious and priests d,o make certain acts of thanksgiving, even though they may be dulled by that common ene-my routine, it would, nevertheless, be conducive to spiritual advance-ment if those consecrated to God were more actively thankful. A few considerations may show why this is true and provide inspira-tion for its accomplishment. Even natural gratitude is a winning virtue, and we find its exer-cise praised and inculcated even bY pagans. Mothers are rare who do not, instruct their children to say "Thank you." How.ever, the gratitude with which we are concerned is supernatural. It is based on faith; it is activated by co-operation with actual grace, and it merits an eternal supernatural reward if the conditions for merit are veri-fied. But it-~does not conflict with natural gratitude. In fact, its 225 CLARENCE MCAULIFFE Reoiew for Religious psychological effects and its outward manifestations will be very much the same, and this truth should be borne in mind. Yet it is radically and intrinsically superior to natural gratitude because it can be obtained and exercised only by God's helping hand, and it leads to a reward far transcending the natural capacities of man. The thanksgiving of which we speak, therefore, is a super-natural virtue that inclines us to acknowledge and recompense the gifts that come to us from God or from another person under God. The virtue becomes alive when we say prayers or perform acts. that are motivated by the virtue. It is true, of course, that this virtue is not as lofty in dignity as the virtue of perfect love of God. Since, however, .it is easier for the average religious to act from a spirit of thanksgiving than from perfect love, and since the exercise of thanks-giving is an open door to perfect love, this virtue is worth culti-vating for its own sake. By making acts of thanksgiving to God, we practice a form of the more general virtue of religion. When we make such acts to parents or other superiors under God, we exercise one species of the virtue of piety. If we render thanks to our equals, we exercise one aspect of the virtue of justice. It is worth remem-bering that when we give thanks to superiors or equals for their favors, we can nevertheless exercise the supernatural virtue of grati-tude. ¯ We thank God by thanking them because we know by faith that they themselves are gifts of God to us. In order to realize more vividly how the exercise of supernatural gratitude can promote spiritual progress, it might be well to rdflect briefly on the energizing effects of merely natural gratitude. Suppose we recall some definite occasion in the past when we were briskly stirred by the emotion of thanksgiving. At one time or another we may have been thoroughly mean and .cross-grained "towards someone who had a full right to our love. : If that person was a parent.or teacher or superior, he might have rightfully punished us for our meanness. But he did not. He passed it over, never mentioned it, treated us as though we had done nothing wrong. Gratitudh surged up spontaneously in our souls." Or we might remind ourselves of that occasion when death visited our home and we were consoled by the visits and condolences of so many people. We were stirred by an active gratitude to them." Or, if we have not had such experi-ences, we might remember any other: the time that the doctor or a neighbor, at great personal inconvenience, lent us assistance when we needed it badly; some occasion.such as Christmas or graduation, 226 8epternber, I ~4~ PROGRESS THROUGH THANKSGIVING when parents and friends showered us with gifts. All of us have had these or other experiences in our lives when our natural gratitude was stimulated to a high peak of activity. Having recalled some such occasion from the past, we need not make any profound study of psychology to recall also the natural concomitants of that active spirit of thanksgiving. In the first place. we certainly looed our benefactor or benefactors. They had been good to us, and we by a praiseworthy natural reaction wished good to them. We resolved never to forget their kindness. We would be loyal to them and they would be the objects of our praise, never ot~ our blame. Secondly, the gratitude we felt prompted us to refrain from criticism not only of our benefactors, but of others als0. It even prompted us to disregard various circumstances that chafed us in one way or another. It made us satisfied with our lot. Thirdly, ,are were conscious of a spirit of humility. We realized that we had been treated far better than we deserved, and this realization put us in proper focus towards God and all men. Fourthly, we found that our active gratitude enkindled a special reverence towards our bene-factors. Fifthly, we were drawn out of ourselves and were inspired to do,good to others, even to those to whom we were in no way obligated. Finally, we recall that. on these occasions of animated thanksgiving our,souls expanded with joy. The whole world took on a different hue, and our hearts beat faster. A mere superficial glance at the psychological effects of a living thanksgiving reveals the truth of all this, and, be it remarked again, the manifestations of supernatural gratitude will be substantially the same as those of the natural virtue. .If, then, at diverse times in our lives we were so thankful for single gifts bestowed upon us by mere human benefactors, what should be the extent of our active gratitude to God? The degree of gratitude due a donor is measured partially by the number and kind of gifts received. And is it not a fact that we owe every single thing we have or ever will have to the munificence of Almighty God? In the purely natural sphere, my very presence in this world as a living person, drawn from the chasm of utter nothingness, is the result of God's generosity. It is the sustaining hand of God that keeps my soul and body united at every instant. I oannot even take a breath or blink an eye without His help. Every talent of my soul, every power of my body is a present with God's name written on it. My friends, my country, all the circumstances of my past, present, 227 CLARENCE MCAULIFFE Reoiew /'or Religious and future life are so many tokens of God's liberality. Even the physical and mental sufferings that come to me are His benefits and will redound to my good if I use them properly. Moral perversity is the only (hing that I can claim as my own. All this we know by our faith; we know it even by reason; but it has a hard time holding its footing on the slippery foreground of our consciousness. Moreover, these natural gifts are mere shadows when compared with the supernatural favors God has bestowed upon us. Our Catholic faith, our priestly or religious vocations are the result of God's thoughtfulness and labor. We have but a misty notion of sanctifying grace, but we know that it is in some ineffable manner a sharing in God's own nature. Besides, not an hour of the day goes by but God manifests His personal concern for each of us by enlight-ening our minds and fortifying our wills with His actual graces. Again, the sacraments are so many rivers flowing down from the cross on Calvary to irrigate the world with both sanctifying and actual graces. Indulgences, sacramentals, intellectual guidance, spir-itual consolations are but gifts of God delivered to us by the Cath-olic Churdh. Our dignity surpasses powerful monarch because we are the Ghost and the adopted children of liberality;. It is also worth remembering that, are conferred upon all or many men that of the world's most living temples of the Holy God Himself through His though some of God's gifts equally, most of them are decidedly individualistic, earmarked for me personally either by their very. nature or by the manner in which they are presented. For instance, the providence which God exercises towards me differs from that which He exercises' towards anyone else. I had fny own distinctive parents. I have my own distinctive qualities of body and soul, and my 9wn special circumstances of life. The touches of God upon my mind and heart by actual grace are adapted to my special needs and are tinged with His thoughtfulness of me personally. God worked out my vocation by a series of external circumstances and internal helps that were verified in no other case. Only in heaven will I realize the vast number of gifts that God addressed to me personally, but a little reflection will reveal some of them even now. This reflection will be time well spent since it will sharpen my active spirit of thanksgiving. So much f6r the number and kind of God's gifts. We are literally walking bundles of God's benefits. It should fill us with 228 September, 1949 PROGRESS THROUGH THANKSGIVING humility to realize that at times we are so briskly grateful to some human benefactor for a single favor whereas we are s.o sluggish in expressing our appreciation to God, the "Source of all blessings." However, gratitude should be m'easured not only by the number and kind of gifts received but also by the nobility of the giver. On this score also our thanksgiving to God should be intensified. Other things being in balance, we appreciate more a present from a superior than one from an equal. The modern craze for autographs rests upon this principle. We are not personal acquaintances of either the Holy Father or his secretary, but we would value more a rosary sent us by the Holy Father than we would the same rosary given us by his secretary. If, then, on various occasions we have been impelled to active gratitude because some other person has been generous towards us, what should be our active gratitude to God, the Lord and Ruler of the universe and the Father of us all? One other factor enters into the degree of gratitude that we owe another. It is the intention of the giver. The greater the love of the donor, the'more heartfelt should be our appreciation for his gifts. "The gift without the giver is bare." The nobleman who tosses his unfeeling coin to the'beggar at the castle's portal is a benefactor, but not a lover. He deserves thanks; but not very much, because he does not give himself in his gift. His coin, no matter how precious, does not symbolize any self-giving. So necessary is this disposition of love on the part of the giver, that a present bestowed out of unal-loyed selfishness, for instance, solely to obtain some favor from the recipient, really merits no thanks at all. It would probably be correct to say that those people who by their kindness really activated our natural gratitude in the past were motivated by a personal regard for us, a love more or less intense. But even so, their love cannot compare with God's when He com-municates His gifts to us. God is never ~imply a benefactor. He is always the supreme lover, and this spiritual truth is manifested strikingly in some of His gifts. Consider, for example, the gift of sanctifying grace. By it we are in some mysterious way made "sharers in the divine nature." It is the seed of the future flower of the beatific vision wherein we shall one day be enabled to perform in a finite way acts of knowledge and love that properly belong to God alone. No creature by its natural powers could ever behold God intuitively and experience the ineffable love and joy that follow upon that knowledge. In short, sanctifying grace is not only a symbol of 229 CLARENCE MCAULIFFE Ret~ietO for Religious God's desire to give Himself, but it is an actual giving of Himself in as far as it is possible for Him to do so. It is evident that God could not possib!y assimilate us into His divinity. " The result would be paiatheism, Which would conflict with His infinite perfection. But by sanctifying grace He has conferred upon us powers that truly resemble His own. Again, this effort of God to give Himself to us as far as possible is revealed by His constant bestowal of" actual graces. These are outright gifts. By them God Himself stimulates our minds and wills. He illuminates our minds by endowing them with a bit of His own divine wisdom, and He spurs on our wills to do good by communicating to them a mite of His own power. If a blood donor saves our life, we are deeply.grateful. He has truly given up a part of himself. God is constantly renewing our spiritual forces by transmitting to us through actual graces tiny sparks of His own knowledge and might. Moreover, these visitations of God are frequent. They come many times every single day. They are directed to our welfare. They benefit only ourselves,.not God. No self-seeking mars God's activity in our souls. These graces are tokens of a perfect love that seeks only the good of the beloved, and by these graces we see with God's own light and we act with God's own power. Finally, we note God's loving intentions towards us in His gift of the Blessed Sacrament. By this marvel of God's omnipotence Our Lord becomes corporeally present, not merely in one place but in thousands throughout the world. He does not walk about now in His visible body to visit us in our homes, but He remains on the altar in an invisible manner so that we can walk to Him and con-verse with Him. Furthermore, not only has He blessed us with this gift of His abiding presence, but He comes to us daily in Hol'~" Communion, a tangible proof that He is not just a benefactor but an ardent lover. He literally gives us Himself for a short time every day in a union that transcends any possible union between mere human beings. Holy Communion, then, together with sanctifying grace and actual grace lends us some tiny ins.igbt into the flaming love that inspires God in all of His gifts to us. On all scores, therefore, we should be more actively grateful to God than to any human benefactor. We are indebted to God not for one gift or a thousand, but literally for everything. .Even the gifts of other people to us are in reality God's gifts. He is the 230 September, 1949 PROGRESS THROUGH THANKSGIVING ultimate source of all our blessings. Moreover, in dignity God the Giver excels infinitely all human donors. Then too, no human benefactor can possibly be motivated by the unbounded love of God as this is manifested particularly by His gifts of grace and the Blessed Sacrament. Yet despite all this we are at times deeply moved to gratitude by one trifling gift from another person, whereas our grati-tude to God remains ineit and lifeless. No doubt one reason for our lethargy arises from the fact that God does not visibly appear when He confers His gifts. We are so tied to our sense perceptions that our emotion of gratitude does not spontaneously react when we cannot sensibly perceive the donor. To counter this difficulty we should vivify our faith, since we know b.v faith (and also by reason) that God as a matter of fact does give us everything we have. A good reason for our failure to be more actively grateful springs from a selfish trait or quirk in human nature. When we recei~'e many gifts from another, our spirit of thanksgiving instead of waxing tends to wane. We tire of saying "Thank you." We begin to take favors for granted, or we even begin to look upon them as our right. We all know this from per-sonal experience, but we also realize that we should fight against this natural tendency not only in regard to God but also in regard to our human benefactors. Suppose, then, that by God's help we do manage to weave into our souls a rhore active spirit of thank, sgiving to Him. What bene-fits will accrue to our spiritual lives? To answer this we need only recall the benefits deriving from an active natural gratitude. First, an active supernatural gratitude will lead us to more intense love for God. In fact, such gratitude is one of the avenues that leads directlx." to perfect love for God, as all spiritual writers admit. Secondly, this energetic gratitude inspires us with humility towards God and towards our fellow meri. Realizing that we have been given so much despite the fact that we deserve absolutely nothing, we descend to our proper level with reference to God 'and our neighbor. Thirdly, such living gratitude, represses grumbling and criticism. The truly grateful man does not complain. He does not have his adverse com-ments to offer about every new regulation of his superior. He does not make the round of the community spreading cheap gossip about others. He is too grateful. This effect of gratitude is expressed by the poet, ,Josephine Pollard, in her poem "Grumble Corner": 231 CLARENCE MCAULIFFE Ret~iew got Religious And man a discontented mourner, Is spending his da~ls in Grumble Corner: Sour and sad, whom I long to entreat, To take'a house in Tbanks-gi~ing Street. Fourthly, this energetic spirit of thanksgiving will give us the right perspective on the circumstances that enter our lives. We will evaluate them correctly. We will not allow our minds to focus attention on minor irritations which, if unchecked, may upset our peace of soul for days at a time. The grateful recollection of the uninterrupted series of benefits flowing to us every minute from God's liberality will reduce such irritations to their right size.and keep our minds in proper balance. Fifthly, this vigorous gratitude to God will not permit us to forget our fellow men. It will impel us to do favors for others, and it will guarantee that these favors will be supernaturally motivated. Sixthly, just as the expression of natural gratitude wins more gifts from a benefactor, so an active supernatural gratitude brings down more favors from God, especially by augmenting the flow of His actual graces. ¯Lastly, and very important, this brisk spirit of gratitude, just like its natural counter-part, fills the soul ~vih joy. The grateful man is always happy, and this atmosphere of happiness, correctly understood, is indispensable for spiritual progress. Since God is the ultimate giver of all things, we purposely emphasize the value of active gratitude to Him. However, the exer-cise of this virtue towards Him does not exclude the propriety of 'exercising it also towards our fellow men. In fact, it would be spiritually profitable for us to say "Thank you" to others much more often than we do, always remembering that we are really thanking God even when we address our thanks to others. Various people contribute to our welfare every day by their services for our spiritual, intellectual, social, and bodily needs. These benefactors should be thanked, at least on occasion. It would be detrimental to spirituai progress for a priest or religious to adopt the viewpoint either explicitly or implicitly that those who provide these services ¯ are merely doing their job. True enough, such benefactors may have an obligation in conscience to perform some duty for us, and in some cases we may have a right to their service. But it would be profitable to remember that even the rights we have are gifts of God to us and that-all those, therefore, who minister to u~ in any way deserve our thanks. Among those who merit special and lasting thanks are 232 September, 1949 PROGRESS THROUGH THANKSGIVING superiors since they more than others supply our spiritual, intellec-tual, and temporal wants. ~ Just as with all other virtues, if we wish to develop our spirit of thanksgiving, we must practice it. This means a fight against our natural inclinati6ns. By nature we take favors for granl~ed. Even the child, model of sanctity in a general way, has to be taught to express gratitude. In order to exercise this virtue more energetically we might, then, make it the subject of our particulaz examination of conscience. It would be helpful, too, since we are dealing with a supernatural virtue whose exercise depends on the grace of God, to pray often for a gradual increase of our active thanksgiving. Finally, we may make progress in this matter by pr~ayerful reflection on the fact that God is our loving Father. Father Faber in All for Jesus has a lengthy chapter on thanksgiving, and he attributes our lack of spirit in the practice of this virtue 'mainly to our failure to reflec( prayerfully on the truth that God is our Father. To conclude, we are aware that many motives urge us to advance in our exercise of thanksgiving. We know that God wants it, because we have read some of His words as contained in the writings of St. Paul. We know, too, the gospel story of the ten lepers in wbich Our Lord expressed His disappointment when only one returned to say "Thank you." We know also that the Church wants more gratitude to God. In her prayers during Mass she says in the Gloria: "'Gratias agimus tibi'" (We give thanks to Thee) ; in the verses before the Prefac,e she prays: "'Gratias agamus Domino Deo nostro'" (Let us thank God our Lord) ; and in the beginning of the Common Preface she sings: "'Vere dignum et justum est, aequum et salutare, nos Tibi semper et ubique gratias agere". (It is truly right and just, proper and salutary for us to thank You at all times and in all places). It is possible that we are urged to be grateful to God even by the rules of our order. St. Ignatius lays it down in his constitutions that his fol-lowers should "thank God in all things." Even reason tells us that we can never thank God enough. Prudence, of course, must regulate this virtue as it regulates all others, but most of us will probabl'! admit that we have not gone to excess in the exercise of thanksgiving. If there has been any imprudence, it has been in the dullness of our spirit of gratitude. The removal of that dullness will contribute substantially to our spiritual progress. 233 Report: !:o Rome Adam C. Ellis; S.J. "Introduction AS EARLY AS 1861 we find a clause put into the constitutions of congregations of religious women approved by the Holy See (Sacred Congregation of Bishops and Regulars) pre-scribing that the superior general must send in an occasional report to the Sacred Congregation. For example, in the Constitutions Of the Sisters of Nazareth of Chalon (September 27, 1861) the obli-gation was worded as follows: "The superior general is bound every three years to send to this Sacred Congregation a report on the condition of her own institute. This report must cover both the material and personal condition, that is, the number of houses and of the Sisters in the institute and their disciplinary condition, namely, the observance of the constitu-tions, as well as whatever pertains to the economic administration.'" Gradually some such paragraph became a regular part 'of all constitutions approved by the Holy See. When the Normae were established in 1901, Article 262 covered this point: "Every three years the superior general shall give a report to this Sacred Congregation regarding the disciplinary, material, personal, and economic condition of her institute. The ordinary of the place where the mother house is located will certify this report by signing it." Left to th'emselves, superiors general of congregations app'roved by the Holy See wrote their reports on the four salient points as best they could. Sometimes minor matters were stressed and written up at great length while more important matters were either merely mentioned briefly or omitted altogether. As a result, in order to pro-cure uniformity and to be sure to get all the essential information desired in these reports, the Sacred Congregation of Bishops and Regulars issued an instruction on July 16, 1906, regarding this tri-ennial report and added a list of 98 questions to be answered. In 1917 the Code of Canon Law extended the obligation of sending a report to the Holy See to "the abbot primate, the superior of every monastic congregation, and the superior general of every 234 REPORT TO ROME institute approved by the Holy See" (canon 510) but made the concession that the report need be sent only every five years unless the constitutions prescribed that it be sent more frequently. With the increase in the number of reports sent to the Sacred Congregation by all institutes approved by the Holy See, the work of the Sacred Congregation became greatly involved. Hence it was not surprising that it issued a new instruction (February 23, 1922, approved by Pope Pius XI on March 8th) in which it divided all institutions into five sections--religious men according to the nature of their institutes, religious women according to their geogral3hicat location--Leach section being assigned a definite year in which to send in its report. The old questionnaire of 1906 was replaced by a new list of 105 questions to be answered when making the report. Only organized religious institutes approved by the Holy See and societies of men and women living in common without public vows were bound to make this report; independent monasteries of men and women as well as diocesan institutes were not bound. Meanwhiie a new form of religious, perfection had been devel- Oped in the Church. This new form was recently approved by Pope Plus XII, who officially applied the term "secular institutes" to societies which embrace it. These secular institutes may also receive the approval of the Holy See in due time. The aftermath of two world wars manifesting itself in modern life has made it necessary for religious institutes of all kinds to adapt themselves to the external circumstances in which they are living. A consideration of these modern problems which beset religious prob-ably induced the Sacred Congregation of Religious to issue a n~w instruction (3uly 4, 1947) regarding the quinquennial report. Two days later Pope Plus XII approved this new instruction which super-sedes all previous decrees on the subject. We shall give the provi-sions of this new instruction and then add a few brief comments. The Instruction "I. According to the Code (canon 510) the abbot primate, the abbot superior of a monastic congregatioia (canon 488, 8°), the "superior gen.eral of ever,y religious institute, of eve.r,y societyoof, comr mon life without public vows (canon 675) and of secular institutes approved by the Holy See, and the president of any federation of houses of religiou~ institutes, societies of common life, or secular 235 ADAM C. ELMS Review ior Re:igious institutes (or their vicars in default c~.~ tL'e above-named persons or if they are prevented from acting ]canon 488, 8°]) must send to the Holy See, that is to this Sacred Congregation of Religious, a report of the state of their religious institute, society, secular insti-tute, or federation every five years, even if the year assigned for sending the report falls wholly or partly w~:hin the first two years from the time when they entered upon the office. "II. The five-year period shall be fixed and common to all those mentioned above in n. I; a1:d they shall continue to be computed from the firs~ day of dzn:iary, 1923. "III. In making :he reports the following order shall be observed : "1. From among the religious institutes, societies of common life, secular institutes, and federations approved by the Holy See whose members are men the report is to be sent: "in the first year [|948] of the five-year period: by the canons regular, monks, and cnlitary orders; "in the second year [1949]: by the mendicants, clerics regular, and other regulars; "in the third year [I950] : by the clerical congregations; "in the fourth year [1951]: by the lay congregations; "in the fifth year [1952]: by the societies of common life, secular institutes, and federations. "2. From among the religious institutes, societies-of common life, secular institutes, and federations approved by the Holy See whose members are women the report is to be sent according to the region in which the principal house is .juridically established: "in tl~e first year~ [1948] of the five-yea~ period': by the supe-rioresses of religious institutes in Italy, Spain and Portugal; "in the second year [1949]: by the superioresses of religious institutes in France, Belgium, Holland, England, and Ireland; "in the third year [1950]: by the superioresses of religious institutes in other parts of Europe; "in the fourth year [1951]: by the superioresses of religious institutes in tlie countries of America; "in the fifth year [1952]: by the superioresses of religious insti-tutes in other parts'of theworld and moreover by the superioresses of societies of common, life, secular institutes, and federations throughout the world. 2.36 September, 1949 REPORT TO ROME "IV. In order that the Sacred Congregation may be able to obtain certain and authentic information regarding all those monas-teries and independent houses approved b~r the Holy See--both men and women--which are not bound by canon 5 10 to send the quin-quennial report, and regarding congregations, societies of common life, and secular institutes of.diocesan approval, the following are to be observed: "1. Major superiors of monasteries or independent houses of men which, although they" are approved by the Holy See, neither belong to any monastic cofigregation nor are federated with others shall send to the ordinary of the place, at the time and in the order mentioned above (n. HI, 1), a summary report of the five-year period signed by themselves and by their proper councilors. The ordinary in turn shall send a copy of. this report signed by himself, with any remarks he may see fit to add, to this Sacred Congregation within the year in which the' report was made. "2. Major superioresses of monasteries of nuns with their proper council, according to the order above prescribed (n. III, 2). for general superioresses, shall send a brief and concise report of the five-year period, signed by all of them, to the ordinary of the place if the nuns are subject to him: otherwise to the regular superior. The ordinary of the place or the regular superior shall carefully transmit a copy of the report, signed by himself with any remarks he may see fit to add, to this Sacred Congregation within the year in ~hich the report was made. "3. The general superiors of congregations, of societies of'com-mon life, and of secular institutes of diocesan approval shall send a quinquennial report, signed by themselves and by their proper coun-cil, to. the ordinary of the place where the prihcipal house is, at the time and in the order above prescribed (n. III, 1 and 2). The ordinary of the place shall not fail to communicate this report to the ordinaries of the other houses, and he shall within the year send to this Sacred Congregation a copy, signed by himself, adding his own judgment and that of the other ordinaries regarding the "congrega-tion, society, or secular institute in question. "4. Independent and autonomous religious houses and houses of a society without vows or of a secular institute which are not united in a federation, whether they be of diocesan or of papal approval, shall send a summary report of the five-year period to the ordinary 237 ADAM C. ELLIS Re~ieto for Religious of the place in the order above prescribed (n. III I and 2). The ordinary in turn shall send a copy of the said report, signed by him-self and adding any remarks hi may see fit to make, to this Sacred Congregation, likewise within the year. "V. In making out their reports all religious institutes, monastic congregations, societies of common life, secular institutes and fed-erati~ ns approved by the Holy See, even though they be exempt, must follow exactly the schedule of questions which will be made out by the Sacred Congregation and sent to them directly. "Monasteries of nuns, autonomous houses ot? religious institutes and of societies and secular institutes appproved by the Holy See, and congregations, societies and secular institutes of diocesan approval shall use shorter formulas which will be approved for them. "VI. The replies given to the questions proposed must always be sincere and as far as possible complete and based on careful inquiry; and this is an obligation in conscience according to the .gravity of the matter. If the replies are deficient in necessary .mat-ters or if they seem uncertain or not sufficiently reliable, the Sacred Congregation will ex o~cio see to it that they are completed and, if need be, will even itself directly conduct the investigations. "VII. Before the report is officially signed by the superior and by the individual councilors or assistants, it is to be carefully exam-ined personally and collectively. "The general superioress of religious institutes of women and 6f societies of common life, secular institutes, and federations approved by the Holy See shall send the report, signed by herself and by her council, to the ordinary, of the place in which the mother house is located, so that he according to law (canon 510) may sign the report; then in due time she shall see that the report signed by the ordinary of the place is sent to this Sacred Congregation. "VIII. If any of the superiors or councilors who has to sign the report has an objection of any consequence to make to it which he was not able to express in giving his vote, or if he judges that any-thing concerning the report should in any way be communicated to the Sacred Congregation, he may do this by private letter, and may even be in conscience bound to do so according to the case. However, let him be mindful of his own condition and remember tha, t he will gravely burden his conscience if he dares in such a secret 238 September, 1949 REPORT TO ROME letter to state anything which is not true. "IX. At the end of each year all religious institutes, societies of common life, and secular institutes and federations, whether of diocesan or papal approval, shall send directly to the Sacred Congre.- gation of Religious an annual report, according to the schedules contained in the formulas which will be made out and distributed by the Sacred Congregation, stating the principal matters which con-cern the state of persons, works, or other things which ~nay be of interest either to the Sacred Congregation or to superiors, "His Holiness Plus XII, in' the.audience given to the undersigned Secretary of the Sacred Congregation of Religious on July 9, 1947, .approved the text of this decree, and ordered that i~ be observed by all and that it be published, all things to the contrary notwith-standing." Comments I. Who must make the report?--All superiors general of orders, congregations, societies living in common without public vows, and secular institutes are bound to make the quinquennial report from now on. It makes no difference whether they are still diocesan or whether'they have received the approval of the Holy See. Superiors of independent monasteries or houses not attached to a monastic con-gregation are also bound to make the report. The term "'federation" refers to a union of independent houses which have the same family name, live according to the same spirit, and are grouped together under the direction of a president who is a visitor rather than a superior. 2. When the report must be sent.--Whe division into five sec-tions follows that already in existence since the decree of 1922. The one exception is the case of clerics regular who pass from the third to the second year. 3. Forms for the report.--These will be of two different kipds. The first (revised and extended over that of 1922) will be for all institutes of whatever nature which have been approved by the Holy See. These will be sent directly to the Sacred Congregation after the ordinary of the place where the mother house is located has authenti-cated the signatures of the general council by appending his own sig-nature. The second form for diocesan institutes will be shorter and will be given directly to the ,ordinary of the place where the mother 239 ADAM C. ELLIS house is located. He in turn must read the report and, after having added his own comments, forward it to the Sacred Congregation. 4. Annual short report.--Every religious institute and every ¯ independent community, whether papal or diocesan, will be obliged to fill out a one-page report rega.rding the number of members, houses, and works performed. 5. Forms to be sent from Rome.--Since the new forms or ques-tionnaires'are to be sent by the Sacred Congregation, superiors are not obliged to make their reports until they have received them. When the forms appear, we hope to publish them in REVIEW FOR RELIGIOUS. In conclusion we may say that this entire instruction applies only to institutes which are directly subject to the Sacred Congregation of Religious. Institutes directly subject to the Sacred Congregation for the Propagation of the Faith will be guided by the instruction published by that Sacred Congregation on June 29, 1937. VOCATIONAL LITI:RATURE Since many of our readers are engaged in various forms of vocational coun-seling, we make a special effort to. keep them.informed of any vocational literature we receive. Leaflets and booklets on religious and priestly vocations that we have recently received may be obtained from the following: Vocation Director, St. Paul's College, Washington 17, D.C. (An illustrated leaflet entitled, "'Whtj Not Be a Paulist Missionary!.") Brother Recruiter, St. Francis Monastery, 41 Butler St., Brooklyn 2, N. Y. (Script and pictures describing the life of the Franciscan Teaching Brothers.) Ft. Superior, St. Joseph's House. Graymoor, Garrison, N.Y. (An illustrated booklet entitled The Gra~jmoor Brother.) Mother General, Franciscan Sisters of the Sacred Heart, 372 N. Broadway, Joliet. Ill. (Script and pictures illustrating the life of the Sisters.) Mission Sisters, Mesa, Arizona. (An illusrated booklet describing the work oi the Mission Sisters of the Spouse of the Holy Ghost.) House of the Good Shepherd, 8830 W. Blue Mound Road, Wauwatosa 13, Wis. (The life of St.Mary Euphrasia Pelletier in a pamphlet entitled A Harvester of Souls.) , Mother Vicaress, Corpus Christi Carmel, Keatney, Nebraska. (An illustrated leaflet concerning the work of the Corpus Christi Carmelites.) 240 Aclmission oi: Orientals into Latin Insl:il:ul:es Joseph F. Gallen, S.J. THE Code of Canon Law forbids, but does not invalidate, the admission of Oriental Catholics into the novitiates of institutes -of the Latin rite. Canon 542, 2° reads : ""The following are illicitly, but validly admitted: Orientals in institutes of the Latin rite, without the written permission of the Sacred Congregation for the Oriental Church." This prohibition extends to all Latin reli-gious institutes, whether clerical or lay, of men or of women. The Code is speaking here only of Oriental Catholics. Oriental schismat-ics are non-Catholics, and their admission into a Latin religious institute is invalid, in virtue of canon 538. Oriental Catholics are commonly called Uniates; Oriental schismatics, Orthodox. It is evi-dent that the Catholic Oriental rites do not and cannot differ from the Latin rite with regard to the natural law, divine positive law, or revelation in general. The differences are in rites, ceremonies, laws, and customs that are purely of ecclesiastical origin. We may be inclined to consider the present impediment as one of little practical import. It is true that very many institutes in the United States have never received an application from an Oriental. Many institutes, however, have received such applications and on more than one occasion. In several of these cases the impediment was not discovered until after the candidate had been admitted into the noviceship and even only after final profession. This should arouse greater attention to the impediment. It is also true, as we hope to show in the following pages, that there exists a .very prac-tical problem of recognizing that the candidate is an Oriental. The principles for handling cases of this impediment are contained in the explanations that follow. I. The Impediment An Oriental in the sense of canon 542, 2° is a Catholic who is an Oriental at present. Evidently a Catholic, formerly an Oriental, who has already legitimately transferred to the Latin rite, is not an Oriental but a Latin Catholic and would not be affected by the impediment. The intrinsic reason for the necessity of the permission 241 JOSEPH F. GALLEN ,Review for Religious of the Holy See is that admission to a Latin institute" implies the entrance into a state of permanent and necessary conformity to the Latin rite. Therefore, the permission of the Holy See is not required in the relatively infrequent case of the admission of an Oriental can-didate who is destined either to establish Oriental houses or provinces of the Latin institute or to be affiliated with those already in exist-ence. II. Rite of Baptism of Children A child who has not attained the use of reason must be bal~tized in the rite of l~is parents (canon 756, § 1). 1. If both parents are Catholics and of the same rite (canon 756, § 1) and (a) both are Latins, the child is to be baptized in the Latin rite; (b) both are Orientals, the child is to be baptized an Oriental. 2. If both parents are Catholics, one a Latin and the other an Oriental, (a) the child is to be baptized in the rite of the father (canon 756, § 2). Therefore, if the mother is an Oriental and the father a Latin, the child is to be baptized in the Latin rite; if the mother is a Latin and the father an Oriental, the child is to be baptized an Oriental. (b) A contrary provision for a particular rite can change'the prece~.[ng general norm (canon 756, § 2). Such a contrary provi-sion exists: (1) in the Italo-Greek rite, in which the child of an Italo-Greek father and a Latin mother may be baptized in the Latin rite with the consent of the father; (2) for the Greek-Ruthenian rite in Gaiicia, in which sons follow the rite of the father, daughters the rite of the mother, but all children of both sexes follow the rite of a father who i~ a Greek-Ruthenian cleric. (c) A child born after the death of the father is more probably ro be baptized in the rite of the mother. ' 3. If one parent is a Catholic and the other a non-Catholic, the child is to be baptized in the rite of the Catholic parent (canon 756, § 3). Therefore, if the mother is a non-Catholic, the child is to be baptized in the rite of the Catholic father, whether the latter is a Latin or an Oriental; if the father is a non-Catholic, the child is to baptized in the rite of theoCatholic mother, whether she is a Latin or an Oriental. 4. If both parents are non-Catholics (either unbaptized or 242 September, 1949 ADMISSION OF ORIENTALS Oriental schismatics or heretics from birth), the parents may choose the rite, Latin or Oriental, of the Catholic baptism of their child. This favor does not extend to Oriental scbismatics or heretics who have apostatized from the Catholic faith, either in the Latin or an Oriental rite. Such a child is to be baptized in the Catholic rite from which his parents have apostatized, according to the norms given in 1-3 above. 5. Illegitimate children are to be baptized: (a) in the rite of the father, if. his name is to be legiti:natelv inscribed in the baptismal register (cf. canon 777, § 2) : (b) in the rite of the mother, if her name alone is to be legiti-mately inscribed in the baptismal register (cf. canon 777, § 2) : (c) in the rite of the place of birth, if the name of neither the father nor the mother is to be legitimately inscribed in the baptismal register; in the rite of the minister of baptism, if many rites are in existence in the place of birth. 6. Abandoned children are to be baptized in the rite of the place where they are found; if many rites are in existence in this place, they are to be .baptized in the rite of the minister to whom they are given for baptism. IlI. Rite of Baptism of Those Who Haae Attained the Use of Reason 1. A person who has attained the use of reason may rece'~ve bap-tism in the ri~e be cboc,~es, independently of the rite, whether Latin or Oriental. of his parcnt~. IV'. Title of A~liation to a Farticular Rite in the Church By baptism a physical pets,on is endowed with juridical person-ality in the Church, that is, be becomes the subject of rights and obligations in the Church (:.~non 87). The unbaptized are not sub-ject tc~ purely ecclesiastical la~vs, but all b~ptized are subject to such laws unless some are exempted by the Church in a particular matter. The ecclesiastical diriment impediment of consanguinity does not invalidate the marriage of two Jewish first cousins, but it does nul-lify the marriage of two Episcopalian first cousins since baptism sub-jects the latter to laws that are purely ecclesiastical. It is only natural, therefore, that the Church has enacted that baptism is also to determine the rite of a physical person, since affiliation to a particular rite in the Church implies subjection to distinctive laws and customs and thus produces distinctive rights and obligations in the individual. 243 JOSEPH F. GALLEN Review for Religious Canc;n 98, § I states that a person is affillated to the rite in which he was baptized. Obviously this canon intends the rite in which the individual was legitimatel~! baptized according to the norms given in the two preceding sections. If baptism administered contrary to these norms determined the rite of the subject, there would have been no adequate reason for establishing such norms. Therefore, the principle that determines affiliation to a particular rite in the Church is the following: (1) a person belongs to the rite in which he was legitimately baptized; (2) if, contrary to the above fiorms, he was.!llegitimately baptized in another rite, he belongs to the rite in which he should have been baptized. The gdod or bad faith of the parents, the subject or the minister of baptism does not alter such a case of illegitimate baptism. For example, if two Maro-nite parents, thinking that their child may be licitly baptized in the Latin rite, offer the child to a Latin priest who does not even suspect the Oriental affiliation of the parents and baptizes the child in the Lati,n rite the child is an Oriental, not a Latin. Exactly the sam~ conclusion would be verified if there was bad faith or even deception on the part of the paren.ts, the priest, or both. A most noteworthy feature of this case is the difficulty it can cause religious superiors. The candidate will present a Latin baptismal certificate which will give no indication that he is an Oriental. There are two cases in which even a legitimate baptism in a p~r-ticular rite does not effect affiliation to that rite. The first is the case of serious necessity, when a person.is baptized in another rite becaus~e no priest of the proper rite can be secured (.canon 98, § 1). Such necessity is verified not only in danger of death but also when the baptism would be unduly deferred by awaiting a priest of the prdper rite. The consideration of the eternal salvation of the subject ren-ders the baptism in another rite licit in these cases of necessity. How-ever, the subject is not affiliated to the rite of his baptism but'to the rite in which he should ordinaril~t have boen baptized, according to the above norms. For example, if a Latin priest, with or without the request of two Melkite parents whose child is in danger of death, baptizes it in the Latin rite, the child is an Oriental, not a Latin. It is a well-known fact that these baptisms of necessity are of frequent occurrence in the United States, because of the scarcity of Oriental priests. The Latin.priest, in the example given above of the Melkite child, should have noted the Oriental affiliation of the child in the parochial bapt, ismal register of the place of baptism and should also 244 September, 1949 ADMISSIO~q OF ORIENTALS have sent a notification of the baptism to the proper Oriental pastor of the child. It is safe to assert that this law of annotation and notification with regard to an Oriental will oftentimes not be observed. It is not a law that is emphasized by the ordinary text-books of moral theology. We~ can thus again have the case of a can-didate for admittance into religion who Will present a Latin bap-tismal certificate that will give no indication of his Oriental affilia-tion. ' The" second case of a li~it aptism in a particular rite which does not cause affiliation to that'rit~e is a dispensation from the Holy See to the effect that one may be bfiptized in a particula~ rite xvithout, however, being thereby made ~i member of that rite. V. Transfer to Another Rite 1. Transfer from an Orielntal to the Latin rite, from the Latin to an Oriental rite, or the return to such a rite after a legitimate transfer is forbidden and is ilnvalid without the permission of the Holy See (can. 98, § 3). ' 2. When parents legitimatelly change their rite, the rite of children alread~l born is regulated by the following norms: ¯ (a) if the children have nlot attained the use of reason, they fo!- low the changed rite of the parents if both of the latter have changed their rite; if only one of the Iparents his changed rite, the children belong to the changed rite of tl4e father but not of the mother. (b) if the children haoe attained the use of reason, they have the choice of passing to the changed rite of the parents or of remaining in their present rite (c) if the children have completed their twent~l-first ~lear, they retain their own rite and are not affected by the change in rite of the parents. 3. There is one exceptio to the prohibition of passing to another rite. Canon 98, § 4 ,permits to a woman only, not before but at the beginning of or during marriage, to pass to the rite of her husband. She may also return to her former rite on the dissolution of the marriage. This latter right is limited by any contrary pro-vision made for a particular rite. Such a contrary prox?ision exists in the Italo-Greek rite, in which an Italo-Greek woman who had passed to the Latin rite of her husband is forbidden to resume the Italo-Greek rite on the death of her husband. 4. Oribntal schismatics and heretics from birth, upon their con- 245 JOSEPH F. GALL'EN Review [or Religious version to the Catholic faith, may .choose any Oriental rite they pre-fer. They have also the right of chooying to be affiliated with the Latin rite at their conversion. In the latter case they retain the right of returning to the Catholic Oriental rite that corresponds to their schismatical rite. If they are to be rebaptized conditionally, this rebaptism should, except in case of necessity, be in the rite they have chosen to follow. This favor, does not extend to Oriental schismatics and heretics who have" apostatized from the Catholic faith, either in the Latin or an Oriental rite, nor to occidental heretics dr schismatics. The former must return to the Catholic rite from which they aposta-tized, and the latter are to embrace the Latin rite. VI. Participation in Another Rite Does not Effect a Change of Rite Canon 98, § 5 affirms the principle that participation in another rite, no matter how prolonged, does not effect a change of rite. This norm follows clearly from the fundamental principles that one belongs to the rite in which he was or should have been baptized and that the permission of the Holy See is required to effect a valid change in rite. All the faithful, merely for the sake of devotion, may receive the Holy Eucharist in any rite (canon 866), may go to confession in any rite (canons 881, § 1; 905), and they may also attend Mass in any rite (canon 1249). All such participation in another rite, matter of what duration, does not effect a change in rite. Religious superiors in the United States will be compelled to exercise special care with cases that fall under this heading. It fre-quently happens that Orientals have been completely educated in schools of.the Latin rite or have for years participated in the Latin rite. They can readily believe that they are thereby Latins. They are Orientals. This¯ case is made more difficult when the baptism was also in the Latin rite (cf. section IV), for the Latin baptismal certificate will oftentimes contain no notation of the Oriental affilia-tion of the baptized. VII. The Permission The Holy See alone can grant the permission for an Oriental to enter a Latin institute. The competent congregation is the Sacred Congregation for the Oriental Church. The impediment is to admis-sion to the novitiate, not to postulancy. The common practice is to 246 September, 19 4 9 ADMISSION OF ORIENTALS apply for the permission 0nly before the noviceship and not before the postulancy. Since ecclesiastical authorities have .not objected to this practice, it may be safely followed. It has always seemed to the present writer that dispensations from any of the impediments of canon 542 as well as from those of the particular law of the institute¯ should regularly be sought before the postulancy. A sufficient reason for this doctrine is, to speak in general, that the refusal of a dispensa-tion is a practical possibility. A candidate who after several months in tbe postulancy should be compelled to leave because of the refusal of a dispensation would not be in an enviable state. This doctrine is more cogent in the case of lay institutes, whose superiors cannot be expected to know either the impediments or the conditions under which the Holy See is acct~tomed to dispense. It can be objected that the suitability of the candidate should be tested by the postulancy before a dispensation is secured for admittance to the noviceship. This argument does not appear to possess any great efficacy when it is considered that the Church does not impose the postulancy on all classes of candidates for the religious life. The petition is to contain the name, age, specific rite (not merely Uniate, but Antiocbene Marionite, Byzantine Rutbenian of the Philadelphia Ordinariate, Byzantine Ruthenian of the Pittsburgh Ordinariate, etc.), diocese of the candidate, and a statement that the competent superior is willing to admit him into ~he ~eligious insti-tute. A petition for a male candidate is to state whether or not he is destined for orders. A proportionate reason should be given for a dispensation or a favor that partakes of the nature of a.dispensation. The universal reason in the present case is the greater spiritual profit of the individual by religious profession to be made in a Latin insti-tute. 1 This reason does not have to be explicitly stated, since it is implicitly contained in the petition itself. The S. C6ngregation readily grants permission for an Oriental to enter a Latin institute. It has been said that the Holy See desires an Oriental to enter an Oriental province of the Latin institute he has chosen if such prov-inces exist in the particular institute. A study of several rescript, gives no indication that this desire has been urged. Furthermore, there are relatively very few institutes in the United States that have such provinces. Considerable variety is found in the manner in ~Religious profession as such constitutes the greater spiritual good, and in this case the profession is to be made in a Latin institute. 247 JOSEPH F. CIALLEN Review ~or Religious which the permission has been given, as will be clear from the fol-lowing : 1. If the candidate is not destined for orders (Brother, Nun, Sister).--Formerly a petition had to be made both before the nov-iceship and before first profession. The first rescript granted permis-sion to conform to the Latin rite during the noviceship, and the second definitively transferred the novice to the Latin rite at first pro-fession. In some of the rescripts it was stated absolutely that the subject was forbidden to return to his native rite without the permis-sion of the Holy See, while in others it was indicated that the sub-ject was transferred back to his native rite by the mere fact that he ceased to be ~i member of the Latin institute. In the present practice of the Holy See a petition is necessary only before the noviceship. The rescript does not transfer the subject to the Latin rite but merely grants permission to conform to the Latin rite. Obviously the subjedt who ceases to be a member of the Latin institute must return to the practice of his native rite, since the entire reason for granting permission to conf6rm to the Latin rite has then ceased to exist (canon 86). This is also explicitly stated in the rescript, as is the fact that the novice or religious retains his Oriental rite. Many of the latest rescripts also contain a clause that empowers religious superiors to permit the subject to use his native rite when-ever they judge this to be useful." The petitions for lay institutes are at least ordinarily being for-warded through the Apostolic Delegate. In this case the following 2The standard form now used by the S. Cong~'egation in granting the permission is: Prot. N . BEATISSIME PATER, rltus . dioecesis . ad pedes Sanctitatis Vestrae provolut . humiliter petit ut ad novitiatum admltti possit et dein in eodem . religiosam professionem emittere valeat, titui latino sere conformando. SACRA CONGREGATIO PRO ECCLESIA ORIENTALI, vigore facul-tatum a Ssmo D. N . Divina Providentia PP . sibi tributarum, benigne concedit ut Orat . in . de qu . in "precibus ad Novitiatum et ad religiosam professionem admitti possit. Eidem Orat . fit insuper facultas sese in omnibus conformandi ritui latino, ea tamen lege ut ritum nativum retineat ira ut si, quacuinque de causa, ad praefat . pertinere desierit, ritum originis sequi teneatur, quo interim legi-time uti potest quoties, Superiot?um iudicio, id utilitas suaserit. Contrariis quibuslibet non obstantibus. Datum Romae, ex Aedibus Sacrae "Congregationis pro Ecclesia Orientali, die . mensis . anno . 248 September, 1949 ADMISSION OF ORIENTALS formalities are required: (1) the petition in duplicate must be signed by the candidate: (2) the petitioner is to.state also the rite. place, and date of his baptism and that there are no Oriental provinc-~s in the Latin institute he wishes to enter; (3) the religious superior is to append a document in duplicate in which he states: (a) there are no Oriental provinces in his institute; (b) he is willing to admit the petitioner into his institute; (c) the date on which the noviceship of the petitioner is to begin: (4) all of the above documents are to be sent to the proper Latin local ordinary who will forward them to the Apostolic Delegate with his own approval in duplicate. 2. I[ the candidate is destined for orders.--The manner of giving the permission has varied also in this case. Foimerly one petition bad to be made before the novicesbip ~and another before first pro-fession. The subject was permitted to conform to the Latin rite during the noviceship and was canonically transferred to this rite b.y first profession. If he ceased for any reason to be a member of the institute, he was by that very fact transferred back to his Oriental rite. In some rescripts he was explicitly forbidden thereafter, with-out the permission of the Holy See, either to exercise any order he might have received in the Latin rite or to receive any higher order in his Oriental rite. From a study of several rescripts, it is clear that the present prac-tice of the Holy See is the same for a clerical religious as that for a lay religious described above. The rescripts read exactly the same. This is true also of the clause empowering the use of the native rite, which was mentioned above. This clause is written in on the stand-ard form, either by hand or typewriter, and it is difficult to account for its absence in some rescripts. If such a permission is given to some clerical and lay religious, it is not easy to see why it is not granted to all. Petitions for candidates destined for. orders are usually forwarded through the procurator general of the institute. If the petition is transmitted through the Apsotolic Delegate, the same for-malities are required as those listed above for a lay religious. 3. Urgent cases. Since the petition must be forwarded to the Holy See, it should be sent about three months before the beginning of the noviceship. If there is insufficient time to secure the permis-sion before the beginning of the noviceship or if the impediment is discovered only after profession, the petition is to be sent to the Apostolic Delegate, who in all likelihood can grant permission for a 249 JOSEPH F. GALLEN Review for Religious temporary conformity to the L~tin rite. He will then forward the petition to the Holy See for the permanent conformity. VIII. An Oriental Admitted to a Latin Nooitiate or to Profession without'the Permission of the Holg Such an admissi6n does not invalidate the noviceship or profes-sion. The case, with an explanation for the failure to ask for the permission before the novic~ship, is to be presented to the Holy See. The petition is to contain the' same information and the same for-malities are to be observed as described in the preceding section. The case, as one of urgency, is to be bundled first as explained immedi-ately above. The reason why permissi6n must be asked even after profession is that an Oriental who is received into a Latin institute places himself in a de facto state of permanent and necessary con-formity to the Latin rite in the religious institute. This is the intrinsic reason for the necessity of the permission of the Holy See before the novicesbip, but the same reason is equally verified after the beginning of the noviceship or after profession. IX. Aids for Detecting the Impediment The difficulty of recognizing whether the candidate is a Latin or an Oriental has already been emphasized. Baptism and participation in the Latin rite.are sources of this difficulty. Or~e author has also called attention to our tende, ncy to rank all Italian-speaking Italians as Latins. They can be Italo-GreeksJ from southern Italy. The primary aid is the baptismal certificate if it is from an Oriental church or from a Latin church With a notation of the Oriental affiliation. Without such a notation the Latin baptismal certificate will be of no help unless the names of the parents suggest one of t'he Oriental countries. The same thing is true of the.confirmation cer-tificate. It is to be noted that in most Oriental rites the priest, as the extraordinary minister, a'dministers confirmation immediately after baptism. The Maronites do' not follow'this custom. Oriental priests may confirm in this way the members of their own rite and of other Oriental rites that enjoy the same privilege. The help given by the marriage certificate of the parents will depend on the same facts. The marriage certificate may be merely civil or non-Catholic, and an inquiry concerning such a marriage may bring out the fact that the parents are Orientals. If one of the parties in a marriage is a Latin or a Greek-Ruthenian, the marriage is invalid unless contracted 250 September, 1949 ADMISSION OF ORIENTALS before a competent priest and at least two witnesses. However, as a general principle, the other Oriental rites in the United States did not demand the presence of a priest for the validity of a marriage. Therefore, when such Orientals contracted among themselves or with a non-Catholic, the marriage was not invalidated by the fact that it was contracted before a civil official or a nbn-Catholic minister. The Holy See has recently promulgated new marriage legislation for the Oriental Rites. In virtue of this legislation marriages con-tracted from May 2, 1949, by members of all the Oriental rites are held to the same law as that stated immediately above for Latins and Greek-Ruthenians. The outline ofltheOrientalCatbolic rites appended to this article'~ is intended as something of an aid for detecting the impediment. The native country and language of the parents of the candidate, if they coincide with those of any Oriental rite, are indications that a reli-gious superior should make further inquiries about the rite of the candidate and "parents. This outline has been compiled from several sources, principally from Attwater, The Christian Churches of the East.'~Places outside the eastern countries, such as Canada, South America, France, Belgium, Australia, and Mexico are territories of modern immigration. This outline, as regards.the total number of the faithful of any rite and especially with regard to the number and places in the United States, is only a hazardous approximation of fact. It is sufficiently accurate to fulfill the present purpose, that is, to provide a working norm of caution. Lay religious who desire a general knowledge of the Oriental r'~tes can read: Attwater, Donald. I. The Christian Churches of the East. ll. The Dissident Eastern Churches. Milwaukee, Bruce, 1947. Fortescue, Adrian. The Orthodox Eastern Church. Catholic Truth Society, London, 1907--The Lesser Eastern Churches. Catholic Truth Society, London, 1913.--The Uniate Eastern Churches. ed. G. Smith. Burns, Oates ~ Washbourne, London, 1923. The Catholic Encyclopedia, under Rites. zSee pp. 252 and 253. 9 4Material from Attwater, The Christian Churches of the East, is used with the per-mission of the publisher, The Br,.uce Publishing Company, Milwaukee, Wisconsin. 25l RITE TOTAL NUMBER IN . FOUND PRINCIPALLY NUMBER UNITED STATES OUTSIDE U. S. IN I. ALEXANDRIAN RITE 1. Copts -. . 63,000 2. Ethiopians . 30,500 Egypt Ethiopia, Eritrea II. ANTIOCHENE RITE I. Malankarese 50,000 2. Maronites . 391,000 1 60,000 India Syria, Uruguay, South Africa 3. Syrians . 74,500 III. ARMENIAN RITE 150,600 IV. BYZANTINE RITE 1. Bulgarians . 5,500 2. Greeks . 3,300 3. Hungarians . 140,000 4. Italo-Greeks 60,000 5. Melkites . 173,000 6,800 5,000 1 1 10,000 20,000 Syria, Irak, Brazil, Argentina Syria, .Near East, " Russia, Greece, Galicia, Rumania, France, Belgium Bulgaria .Greece, Turkey Hungary Italy, Sicily Syria, Egypt, Pales-tine, Turkey, Australia, Mexico, Brazil FOUND PRINCIPALLY IN U. S. IN DIOCESES OF 1 VERNACULAR LANGUAGE Arabic Amharic, Tigre ~1 Malayalam Boston, Brooklyn, Buffalo, Cincit~nati, Arabic Cleveland, Detroit, Fall River, Hartford. Los Angeles, Mobile, New York, Phila-delphia, Pittsburgh, Raleigh, Richmond, St. Lot~is, St. Paul, Scranton, Seattle, Springfield, Mass., Syracuse, Trenton, Wheeling Boston, Brooklyn, Columbus, Detroit, Arabic, Syr;.~c Galveston, Hartford, Newark Brooklyn, Newark, New York, Spring- Armenian field, Mass. ~- Bulgarian 1 Greek o. Magyar Brooklyn, New York Italian, Albanian, Greek Boston, Brooklyn, Chicago, Cleveland. Arabic Detroit, Los Angeles, Milwaukee, New-ark, New York: Providence, Springfield, Mass., Toledo 6. Rumanians .1.434,000 8,000 Rumania 7. Russians . 22,500 1,000 Russia, Europe, Far East 8. Ruthenians .5,000,000 a. Galiciansa . 302,100 Galicia, Canada, Brazil, Argentina b. Podcarpath- Cleveland, Detroit, Fort Wayne, Rock-ford, Trenton Los Angeles, New York In states of I11., Md., Mass., Mich., N. 3. N. Y., Ohio, Pa. Rumanian Russian Ukrainian inns4 . 293,871 Czechoslovakia, In states of Conn., Ill., Ind., Mich, N. ,l. Rusin Bukovina (Rumania)," N.Y., Ohio, Pa., W. Va. (Ruthenian) Canada, Brazil, Argentina 9. Yugoslavs . 55,000 .o Yugoslavia __ u Croat V. CHALDEAN RITE I. Chaldeans . 96,000 800 Irak, Syria Chicago, Detroit, Hartford, Los Angeles, Arabic, Syriac New York, Philadelphia, San Francisco 2. l~Ialabarese . 632,000 __1 India __1 Malayalam 1There are either no Orientals of this group in the U. S. or no figures exist as to their number. ~The Hungarians and Yugoslavs in the U. S. belong to the Diocese of Pittsburgh, Greek Rite. There are 14 parishes exclusively . for the Hungarians, with a total of 8,000 souls. The others are mixed in with the predominantly Ruthenian parishes. There ard two exclusively Croatian parishes, with a total of 1,000 souls. The others are mixed in with the Ruthenian parishes. ,SThe Ruthenians of Galicia form the Diocese of the Byzantine Rite (Ukrainian Greek Catholic), Philadelphia, Pa. ~The Ruthenians of Car~atho-Russian,. Hungarian, and Crotian nationalities constitute the Diocese of Pittsburgh, Greek Rite, Homestead, Pa. The two preceding groups are frequently termed Greek-Ruth~nians. They are the only Orientals in the United States who have their own Ordinaries. All other Orientals in this country are under the jurisdiction of the Latin Ordinaries. Tot:al Consecra!:ion !:o ary by Vow Robert L. Knopp, S.M. IN THESE DAYS ~vhen the message of Fatima is at last fanning the world to flame, any form of consecration to Mary must immediately claim the interest of her children. Her revel~tion that the world can be saved only through consecration to her Immaculate Heart-~consecration complete enough to sustain prayer and penance--must increase this interest if the consecration in question is a total one involving .the whole being and activity of the one consecrated. And finally, the urgency of her request, attested by the divine stamp of a cosmic miracle, must still further intensify this interest if the consecration has itself been attested by the Vicar of Christ on earth. Papal approval and commendation have long been accorded the total consecration to Mary by which.Marianists (members of the Society of Mary) are perpetually professed in the religious state. This year, especially, seems a most fitting time to explain this reli-gious consecration, for the Marianists are celebrating their American Centennial and anticipating two more centennials for next year-- that of the death of their saintly Founder, Very Reverend William Joseph Chaminade, and that of the foundation of their first American school, the University of Dayton. A further appropriate circum-stance is the recent arrival in America of the Daughters of Mary, a congregation of Sisters also founded by Father Chaminade and sharing with the Marianists the same total consecration to Mary by the vows of religion. This article is a small part of the Marianist expression of grati-tude to God for those hundred years during which they have been privileged ~o make their contribution to religious life in America through the 'total consecration which Father Chaminade always called the "gift of God" to the Society. Certainly, on their part, the Marianists and the Daughters of Mary, through the wise choice of, their Founder, have received gratefully both inspiration and breadth from many other religious institutes, to the enhancement of their own religious consecration. They humbly hope that in their turn 254 CONSECRATION TO MARY they may contribute by their Marian spirit to the vitality of other religious, both men and women. It is a curious circumstance that Father Chaminade founded the Marianists one hundred years before the Fatima miracle, even to the month. He had been waiting twenty long years in Bordeaux for the sign evidently foretold in revelations granted him during his exile in Saragossa at the famous shrine of Our Lady of the Pillar. That sign came off May 1, 1817, when one of his most promising young sodalists, John Lalanne, put his future entirely at the disposal of Father Chaminade. In October, 'the first seven members, repre-senting quite different walks of life, formed the new Society. They had already been consecrated to Mary as sodalists: then, desiring to belong to her more completely, they had under Father Chaminade's direction dedicated themselves to her by private vows while still living in the world. Now they prepared to give themselves totally ' by a consecration that constituted them religious, whether as priests, teaching brothers, or working brothers--the diverse categories which this new religious consecration united in harmonious social equality. To grasp the true significance of this total consecration, we must see it in the setting of Father Chaminade's full concept of religious life. To delineate this concept in all its completeness has required a family document, The Spirit of Our Foundation, over 2,000 pages in length. Hence, only a brief idea of the underlying principles can be sketched here. In the following developme.nt, quotations from the writings of Father Chaminade are taken from this family document. Father Chaminade followed the traditional concept of religious life as the state of perfection--a state constituted by the three vows, a perfegtion consisting in the highest love of God, attained through conformity with Christ, the Model sent to"men by the Father. Con-formity with Christ is an inward union by grace, a union of bein;l, an incorporation into the Mystical Body of which Christ is the Head. It is bestowed through faith and baptism and perfected by the sacra-ments, by prayer (especially mental prayer), and by the practice of virtue. In all this, with a special emphasis on the role of faith as the foundation of conformity with Christ, Father Chaminade followed the general tradition of religious life. In addition to these channels of the supernatural life, Father Chaminade stressed a prior channel, but one that is really not to be separated from them since it flows into and through them and at the same time disposes the religious to use them more perfectly. This 255 ROBERT L. KNOPP Review for Religious channel is Mary, our spritual Mother find Mediatrix of All Graces, through whom ~hrist first came to us and through whom we must therefore go to Him. To unders~;and the strong emphasis Father Chaminade laid upon this concept, we must begin with his vital grasp of Mary's part in the Incarnation, a grasp which he owed largely to St. Augustine. One of Father Chambiade's favorite thoughts was that before Mary conceived Christ in the flesh, she had conceived Him in spirit-- not, of course, in the sense that she was the source of His spiritual power, but in the sense that by her Immaculate Conception she was given a holiness so vast that, as St. John Damascene declares (It~ Dormitionero, 1, 13), by her grace she exceeded the expanse of the heavens, encompassing Him whom the whole world cannot contain. At the moment of her Immaculate Conception, then, Mary was granted by her fullness of grace such a complete participation in the life of God that she might be said to have conceived the supernatural life among men. This complete union with God was the dawn of our own redemption. For God could look down upon our race and see among us a creature whose full-blown supernatural beauty was at last worthy of His infinite love. Or rather, already dwelling in her so completely by grace, He gave that intimate spiritual union physical expression by the Incarnation. Because God Himself in His infinite wisdom had conceived from all eternity this ideal of human purit;/ informed by the fullness of His own divine life, because He had cre-ated in the midst of our race this His Immaculate Conception, because he could now find an adequate response to His divine love in a crea-ture, God became one of our race in the womb of Mary. We had lost the union of grace by the sin of Adam, committed at the solici-tation of Eve. Christ, the new Adam, most fittingly chose to win us back to God by becoming one with us at the consent of His new Eve, having been Himself won by her humble, supernatural love. It is because the Son of God has become the Son of Mary that our human race, as a race, has been united again to God, so that it is now pos-s. ible, through conformity with Christ', for each individual of our race to attain to this union with God. It is because, as the Son of Mary, Christ has become one of us that We can now become one with Him. And He has completed the winning of this divine life for us through His. lifework of redemption. His whole life was a unity comprise.d of the two great mysteries of the Incarnation and the re- 256 September, 1949 CONSECRATION TO MARY demption. By His Incarnation He took upon Himself the state of Son of Mar~/. By His redemption He acted i,n that state even unto His death as Mary's Son. And to accentuate her role as the new Eve co-operating with Him in the whole unity of His lifework of regen-erating mankind, He associated her in that work at every significant step along the way. Thus, from her arms He revealed Himself to mankind in the person of shepherds and Magi. At the Presentation He offered Himself to His heavenly Father from her arms. He spent His thirty years of preparatio.n in her company at Nazareth. Although He said His time had not yet come, He inaugurated His public life at Cana at her mere suggestion. Finally, He united her sorrow-pierced heart with His own in consummating His lifework c.n Calvary. Because Mary has been so closely associated' with Christ in the 'mysteries of the Incarnation and redemption, it is through her that we are conformed to the incarnate Redeemer. At the very moment that the Second Person of the Blessed Trinity became man in. her womb, all of us became her children, for at that moment Christ embraced us all as members of His Mystical Body. Father Chami-nade, therefore, delighted in recalling St. Augustine's teaching that Mary is the Mother of the Whole Christ, of the Body as well as of the Head: "As Jesus Christ has been conceived in the virginal womb of Mary according to nature through the operation of the Holy Ghost, so all the elect are conceived according to the spirit through faith and baptism in the womb of the tender charity of Mary" (S.F., 456). It is, then, first of all through Mary that we have been conformed with Christ in grace: "It is by her transcending grace that this Virgin Mother conceived us; in her superabounding charity she communicated to us her being of grace, which is nothing else but a participation in Christ, that all things might be consum-mated in unity: "Consummati'in unum' " (S.F., 106). As by Hi~ physical conception in the Virgin Mary the Son of God conformed Himself to our nature, so through our spiritual conception in Mary we are conformed to Christ, made. partakers of His divine nature. Having once willed to unite Himself to us through Mary, God never "repents"; He always comes to us through her. Every new grace by which our conformity with Christ is perfected, He applies to us through her mediation and distribution. Just as her motherly care of Jesus did not cease at His birth, so her motherly office toward us does not cease with our spiritual birth: "Mary nurtured Jesus in 257 ROBERT L. KNOPP' Review [or Religious His infancy and was associated in all the various stages of His life, in His death and in His resurrection; the elect attain the fullness of age, as St. Paul terms it, only in so far as Mar~" becomes in their regard what she was for Jesus" (S.F., 10.9). Hence, the more perfectly we are sons of Mary, the more perfectly we conform to Christ. For Father Chaminade this was a cardinal principle of the spir-itual life. A Christian may receive grace through the sacraments, for instance, and thereby be united to Christ without even thinking of the spiritual Mol~her who distributes to him this sacramental grace. But how much closer to the full reality and therefore how much better disposed he will be for perfect reception of the sacraments if, conscious of Mary's role, he fully submits in filial love to her work of spiritual formation: "We have all been conceived of Mary.; we must be born' of Mary and formed by Mary to the resemblance with Christ, that we may live only the life of Christ, that we may, together with Christ, as so many Christs, be Sons of Mary: "Cure Cbristo unus Christus." Following up this principle, what devo-tion, what confidence in Mary will not the director inspire . . . in order to obtain ever more by Mary . . . resemblance to Christ oper-ated by the Spirit of Christ!" (S.F., 893.) Even as did Jesus, the religious must prove his filial love of Mary by a child-like abandon-ment of himself to her care: ". the Society intends to rear each of its members as Jesus was reared by her care, after having been formed in her virginal womb" (S.F., '115). The total consecration of the religious, then, consists in a com-plete surrender of self to Mary by which the religious participates spiritually in Christ's Incarnation. Like Christ, the religious "gladly intrusts to Mary both his person and his future" (Cons'fftutions, art. 4). In the practical order, he accomplishes this by his religious profession of vows made to God through Mary as a total consecra-tion of self in a Society entirely devoted to her service. If the Society itself is hers, i~s children form her family and abandon them-selves to her by devoting themselves in loyal "family spirit" to her Society. That is why Father Chaminade could identify the religious consecration and the consecration to Mary. Lived perfectly, this total consecration consists in complete detachment from all that is not Christ; for, by placing the religious voluntarily in the state of dependence on Mary that corresponds to reality, it removes the ¯ obstacles to her free maternal action in him, rendering him pliable in 258 September, 1949 CONSECRATION TO MARY bet hands so that she may form him, both directly through her power of mediation and indirectly through her Society, to the like-ness of the Model she knows so well---bet First-born: ". her entire ambition is that all the children whom her charity has brought forth after Him, be so united to Him, that with Him they may be but one Son, one and the same Jesus Christ" (S.F,, 440). But this total consecration demands of us not only the passivity of surrender; it also demands the activity of conquest. Christ, the Son of God become the Son of Mary, is our Model not only ~n being but also in acting, not only in His Incarnation, but also in His redemption. Since a man acts according to his nature, in the measure that he partakes of Christ's being he also partakes of His action. Religious life, then, especially as Father Chaminade con-ceived it, must also be considered a.s conformity to Christ in His activity through imitation of His virtues. Conscious effort to increase this conformity of action is also a meritorious means for perfecting the essential conformity of being. It is ordinarily in this area of imitating Christ's virtues that we find religious institutes differing in that wide and beauteous variety that fills up those things otherwise wanting to the Mystical Body of Christ. For as St. ~Fbomas quotes Abbot Nesteros: " . . . it is impossible that one and the same man should excel,in all the virtues at once, since if he endeavor to practice them equally, he will of necessity, while trying to attain them all, end in acquiring none of them perfectly" (II-II, q. 189, a. 8). Hence,. different religious institutes select different virtues of Christ upon which to center their attention. Since the teaching of Christ Himself, charity has been universally accepted as the greatest of the virtues. It is the tradition of religious-life, therefore, to see the charity of Christ's redemptive action as His outstanding virtue, manifesting first His love for His heavenly Father, then His love for all mankind. Differences arise from_~the various expressions of. this charity of Christ, whether through His obedience, His poverty, His mortification, or some other special virtue. It was typical of Father Cbaminade to see the most complete expression of these two loves of Christ in His filial love of Mary. She is for Him the embodiment of the divine authority, so that He can subject Himself to His Father only by being subject to her, and He can please His Father only by giving her the most complete filial 259 ROBERT L. KNOPP Reoiew for Reli'gious lo~'e; since Jesus owes "His body solely to her body from which alone the Holy Ghost formed it, she concentrates upon her Son the rights and the duties of both a father and a mother" (S.F., 119). And as the greatest of all mankind, she won from Him the greatest share of His infinite love for men. She won His love long before He became man. Back in eternity she was His Immaculate Conception, playing before Him at all times, even as He laid the foundations of the world. It was she whom He chose out of all mankind and filled with grace to become His Mother in the Incarna-tion and His Spouse in the redemption. Fundamentally, 'Christ's love for His Father and for man'kind finds its perfect expression in His. love for Mary not only because she is His own chosen Mother, but also because she is His chosen.means and associate for the who!e work of redemption. He was able to act as our Redeemer because' of her. Jesus Christ, the Son of God, became the Son of Mary for the salvation of mankin~l: "Qui propter nos homines et propter nostram salutem descendit de coetis, et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est." That is why Father Chaminade declared: "Jesus Christ prac-ticed every virtue in the highest degree of perfection. But of those virtues one which particularly entered into the accomplishment of His adorable mysteries was His love for the most holy Virgin, in whose bosom He was conceived and lived for nine months, and of whom He v~as born, who was associated with Him in all His mys-teries and who was made Mother of all those who were to be regen-erated in Him" (S.F., 440). .And therefore Father Chaminade found this filial love of Mary to be the "most salient feature" in Christ's life, the virtue by which Christ realized His desire for a life of activity devoted to His Father's Will for the salvation of man-kind. Redemption was the act of His state of Son of Go~(, but it was likewise the fulfillment of His being Son of Mary. For the man, then, who has embraced the religious state as son of Mary, zeal for the glory of God and the salvation of souls must embrace his whole activity. And therefore, in his filial love for Mary, he finds the perfect inspiration, expression, and embodiment of his love for God and for men. Father Cbaminade's deep conviction in the all-embracing value of this filial piety was rooted in his firm belief in Mary's central position in Christ's whole work of redemption. Moreover, like St. Grignion de Montfort, whose True Devotion to Mary was 260 September, 1949 CONSECRATION TO MARY unfortunately still hidden from the world, he was absolutely con-vinced that God had entrusted to Mary the leadership in the battle to overthrow Satan and re-establish the reign of Christ. On at least five solemn occasions he referred this mission of Mary especially to modern times. In 1839, for instance,, nineteen yearsbefore Lourdes, he ~nade this thought the very core of his long letter to the priests who were to conduct the annual retreats of the Society. Describing in vivid language the tremendous evils wrought in the world by ,religious indifference and secularism, so like those of our own day, be foresaw the loss of the masses that we are now trying to cope With, "a general defection and an apostasy really all but universal." But he was not discouraged: "Mary's power is not diminished. We firmly believe that she will overcome this heresy as she has overcome all others, because she is today, as she was formerly, the incompa-rable Woman, the promised Woman who was to crush the serpent's head: and desus Christ in never addressing her except by this sublime name, teaches us that she is the hope, the joy, and the life of the Church and the terror of hell. To her, therefore, is reserved a gre~t victory in our day: hers will be the glory of saving the faith from the shipwreck with which it is threatened among us.'" (S.F'., 101.). It was because of this firm faith in the leadership of Mary in the modern world, a faith that Lourdes and Fatima among a host of lesser apparitions have since strikingly vindicated, that Father Chami-nade enthusiastically called upon his spiritual children to realize in themselves the full valor of their knighthood: "We have enlisted under her banner as her soldiers., to assist her with all our strength until the end of our life, in her noble struggle against the powers of hell." (Ibid.) Such a dynamic ideal demands direct apostolic action, universal and intense, like the redemptive action of the first Son of Mary. Though the Society at present devotes itself chiefly to the education of youth, it is but applying Father Chaminade's principle of employing "means best adapted to the needs and spirit of the times" (S.F., 53). For such was the bigb dedication to which he called his children that they must labor with all their strength, not just to win Christians, b~t to "multiply Christians." And so, even as the knights of old dedicated themselves by their chivalrous vows, Father Cbaminade would have his modern knights. with ~'Maria Ducet." as their battle cry, vow a total consecration of themselves, to Mary their Queen and Mother: "She communicates to 261 ROBERT L. KNOPP Review for Religious us her own zeal and entrusts to us the projects ~vhich are inspired by her almost infinite charity, and we . . . vow to serve her faithfully till the end of our iife, to carry out punctually all that she'tells us. We are glad that we can thus spend in her service the life and strength that we have pledged to her." (Ibid.) To give this total consecration concrete expression in the religious profession itself, Father Chaminade added to poverty, chastity, and obedience, a fourth vow, stability, to which he specifically attached the meaning of consecration to Mary. This vow of stability, byl which the religious is constituted a Marianist forever, is officially described in the Constitutions as the vow by which the religious "intends to constitute himself permanently and irrevocably fn the state of a servant of Mary, of her to whom the Society is especially consecrated. This vow is, in reality, a consecration to the Blessed Virgin, with the pious design of making her known and of perpetu-ating love and devotion to her." (Art. 55.) This vow really expresses, therefore, the formal motive for embracing the Marianist life: ". it is in the name of Mary and for her glory that we embrace the religious life; it is in order to conse-crate ourselves, all that we h~ve and are, to her to make her known, loved, and served, in the intimate conviction that we shall not briw,~ men back to Jesus except through His most holy Mother, because with the hol~z Doctors we believe, that she is our only hope-- tota ratio spei no.~trae--our Mother. our refuge, our help, our strength, and our life" (S.F., 101). ' Consequently, by constituting the religious state itself, this vow of stability inspires, expresses, and effects conformity both with Christ's incarnate being and with His redemptive action, investing all the elements of re.ligious life with a special Marian significance. The three traditional vows, for instance, :partake of its character by stripping the religious, like another Incarnation, of all that he for-merly was or had. Thus, 'poverty imitates Christ who divested Himself of all His divine wealth to confide in Mary's care; it releases the religious from all l~aterial goods that he may be radically at the disposition of his spiritual Mother. .Chastity imitates the virginal integrity of Christ, Son of the Virgin of virgins; it releases the reli-gious from the ties of wife and family that he may present himself inviolate for the total service of his Immaculate Mother. Obedience imitates the loving subjection Of Christ to His Mother; by it the religious renounces his own will that he may follow hers, trans- 262 September, 1949 CONSECRATION TO MARY mitted to him by his superior, according to her word, "Do whatever he tells you." Since by these three vows the Marianist views the Soci(ty as Mary,'s property, its members as her sons, and its superiors as her representatives, he finds in his total consecration a very real counterpart of the Incarnation by which Christ completely sur-rendered Himself to Mary's motherhood. If he is wholly faithful to his state, he no longer lives, but Christ lives in him, returned again to earth, become again the Son of Mar'y for the salvation of mankind. And consequently, by acting according to his consecra-tion to Mary, loving her, obeying her, honoring her, confiding in her, living'with her, resemb!ing her, and especially assisting ~her ia her mission to .save the modern world, the religious finds his conse-crated activity a real counterpart of the redemption by which Christ sacrificed Himself entirely out of love for His Father and for mankind. If space permitted, the other elements of religious life by which the Marianist enters into this redemptive activity of Christ might be developed in great detail. Here, only a few indications of the practical implications of this total consecration may be presented. The Fatima visions suggest that cgnsecration to Mary must involve, special stress on prayer and sacrifice as redemptive instruments. It is not at all surprising, then, that Father Cbaminade should have laid great emphasis upon mental prayer, which he characteristically taught as union with Jesus and Mary in the mysteries of the Creed, the very goal of the rosar)~ as presented to Lucy in the final Fatima vision. He prescribed a full hour of formal mental prayer for all his reli-gious, no matter how actively engaged, and he constantly insisted on a "spirit of faith and of mental prayer" by which the whole day, encased between morning and evening meditations, is spent with Jesus and Mary in the presence of God and thereby becomes a con-tinual mental prayer, a prayer of the heart fixed in God rather than of the mind straining for considerations. With this in mind, be could write in the Constitutions: ". the more a, religious devotes himself to this exercise, the more he approaches his end . con-formity with Jesus Christ" (S.F., 247). And this prayer-life is so intimately bound up with the apostolic consecration that in the second article of his Constitutions Father Chaminade clearly stated his design to combine "the advantages of the active life with those of' the contemplative, to attain the ends of both." In that same article, he stressed the sacrifice that Fatima leads us 263 ROBERT L. KNOPP to expect: "The Society designs, 'as far as God will aid it, to unite zeal with abnegation . " Concerning this abnegation, or sacrifice, Father Chaminade was as emphatic as with prayer: i'.The Savior of the world came as a victim, He lived in privations, He died in sor-rows; the same sword pierced the heart of His . . . Mother. No better lot can befall the disciple and the child his Master and his Mother. The professed, as a victim, is not surprised at the privations to try him . he considers himself all than that of resembling regarding himself, then, by which it pleases God the days of his life as fastened to the cross, in order to continue., the oblation and sacri-fice of, desus Christ." (Art. 173-4.) aust as in the life of Christ the redemptive work itself was sacrifice, so the Marianist is to find his daily cross chiefly in the trials, fatigues, and difficulties inherent in a life of intense apostolic activity. Moreover, this self-sacrifice must consist principally in the interior self-denial of humility, simple and sincere, like that of ,lesus and Mary. Such, in briefest outline, is the conformity with Christ, S6n of God become Son of Mary for the salvation of mankind, that this total consecration of filial love for Mary expresses and effects. If. however, in order to be fully realized this consecration demands the religious profession, nothing prevents the faithful in the world'from embracing its spirit as completely as their state of life permits. It is to be expected, then, that Marianists hold as their "work of predi-lection" the spreading of this spirit of filial consecration to Mary among their own students, and through them to the world at large, by such means as the establishment and maintenance of sodalities, always intensely apostolic. Before Fatima and after it, Marianists have always held as their inmost conviction, the fruit of their own 'life-experience, that the world can be restored to Christ only through Mary. In this year of their American Centennial, they dedicate themselves anew to this work of bringing men to consecrate their lives to Mary, not merely in word but in being and in act-- in prayer and in sacrifice. 264 Books as Spirit:ual Direc!:ors J. H. Dunn, O.R.S.A. ~N PIONEER DAYS the early settlers of this country had a phrase which showed a nice blend of confidence in God and self-reliance: "Trust. in God and keep your po.wder dry." A religious of today might well make one small change, inspired by modern technological progress, and use that same phrase as a watchword in his own spiritual life: "Trust in God and keep your battery charged." Certainly one of the best means to keep the battery of zeal for increased perfection charged is spiritual reading. No one can deny its imperative necessity in the daily life of a religious; so much so, that progress in perfection is, to a large extent, contingent upon daily use of this important means of advancing in sanctity. Spir-itual reading is, then, one of the best means that a religious has for charging his spiritual batteries. But spiritual reading can be made to serve another end. When necessity demgnds, it can be used as a means of spiritual direction. Books can be substituted for men. About seven years ago, the REVIEW FOR RELIGIOUS published a series of articles on spiritual direction that gave rise to a discussion which furnished a very good survey of its state in contemporary American religious life. At that time, it seemed to be the consensus among religious that adequate spiritual direction was a felt need in many communities. No doubt, the situation has changed but little since those articles and letters were written. What, then, is the religious to do who with all the good will in the world cannot find someone to act as spiritual director? It is the opinion of the author that, when every opportunity for human help has been canvassed and found wanting, the religious may with a .clear conscience turn to the next most perfect means of spiritual direction--books. In such a case as this spiritual reading can be used not only as a battery-charging agent, but as a generator and, some-times, as a mechanic. Spiritual reading can be used to supply an incentive to higher things and to fix up a "stalled" religious so that he can go on. After all, the spiritual .director has a twofold task--to give advice that will help or keep a person out of difficulties and, What is 265 J. H. DUNN Review for Religious far more important, to spur him on to h!gher things. Now if there is no director at hand, spiritual reading can be used to fulfill both these ends. In the matter of difficfilties to be solved there is probably no religious who will think that his particular problems are unique. It stands to reason, therefore, that most questions are answered some-where in print. The only problem is to find the right book. Any large work covering the spiritual life extensively will serve such a need as this. Christiar~ PerFection by Father Rodriguez leaves little untouched in the matter of spirituality. Many difficulties can be solved by articles in back numbers of the REVIEW FOR RELIGIOUS. Such works as these bare the one drawback--that it is sometimes hard to find what is needed quickly or easily because of inadequate indexing, dr because of improperly filed back numbers. On the other hand, such a work as Tanquerey's Spiritual LiFe is excellent in this respect. It.is sufficiently extensive to handle any problem that might arise in the. normal religious life, and it is well enough indexed to enable the reader to find a solution in a matter of seconds. It may be objected that such books as these will serve only for beginners in religion or for those who are not far advanced in per-fection but .will be of little or no use to those who have to contend with the complications characteristic of the higher reaches of sanc-tity. It is certainly true that the problems which arise in the later stages of the spiritual life are more personalized than earlier ones, but that does not mean that the broad general principles upon which such problems must be solved have not been fully .expounded in numerous spiritual books. Father Garrigou-Lagrange, for instance, in his Three Ages oF the Interior LiFe offers a sharply delineated plan of spirituality, extending as far as a man can hope to go and treating almost every difficulty that could arise. St. Teresa cannot fail to be helpful; and few problems are met in striving for the ultimate in divine union that have not been anticipated by St. John of the Cross. Besides, anyone who has progressed so far in perfection with-out a spiritual director may surely hope without presumption that God will continue to help him to bring the work to ultimate success. It is in the second phase of the spiritual director's work, that of spurring a person to higher striving arid keeping him going, that spiritual reading really comes into its own. In this respect there are some things that books can do even better than men; they can be more severe, for instance, and they are more patient at repeating 266 September, 1949 BOOKS AS SPIRITUAL DIRECTORS what needs to be said over and over. Nor can it be validly objected that many technical books will be needed if the printed page is to be used as a substitute for the living voice. A few good books will do the job and do it well. If in an ordinary novel the reader can find new matter at a second or even a third perusal, the same will certainly bold true of spiritual books. In this respect it_is important to note, even to insist upon, one point. However else a religious uses hi~ time for stfiritual reading, he must choose books which are a challenge. The time spent in spiritual reading should never be spent with books that might be called in Mark Twain's phrase, "flowers and flapdoodle." Espe-cially is this true if these same spiritual reading books must perform at least some of the functions of a spiritual director. Books that are to help religious souls to overcome their diffi-culties and urge them on to greater perfection--books that are to encourage them when they are in danger of stopping their progress through human frailty or going astray through ignorance of the way, must be carefully graded. A novice who could be helped by Gehon's Secret of the Saints wouldoonly be discouraged or bewil-dered by Tb~ Ascent of Mount Carmel. A person who might be helped immeasurably by Saudreau's Life of Union with God would no longer need Leen's Progrdss Through Mental Prayer. Each must choose for himself according to his own need, but it would certainly be folly to expect Saint Among Savages to be conducive to progress for someone who has long ago reached a measure of union with God. The book is fine, though, for a novice who must be weaned from comic books. A religious, then, who finds blmself without the help of a spir-itual director need not, because of that fact, give up all hope of spir-itual direction. That same religious would be the first to insist that God would take care of him somehow. What is more natural than that He should do so by means of help that is always at hand, the help of spiritual books? One who has tried by every possible means to get spiritual direction, yet, cannot find it, may turn with perfec~ confidence to those spiritual books which will keep his battery charged. 267 ommun{cal:{ons Who May "Follow Him"? Reverend Fathers: It is not without a coi~siderable degree of temerity that I even attempt a reply to Sister Mary Digna's scholarly article, "That God's Will be Better Known," published in the 3uly issue of REVIEW FOR RELIGIOUS. However, as it deals with a subject of paramount importance to fill religious orders, I would like to express what is a purely personal'reaction to the article. Let me begin by saying that I definitely do not approve of any diagnostic tests being given to a candidate on admission to a nov;- tiate or at any time during the novitiate training period. In the first place, any of these tests--that is: I.Q., aptitude, per-sonality, or emotional reaction tests--are vary likely to defeat their purpose not only by failing to give accurate information about an applicant to religious life but also by conveying actual ~nisinforma-tion. What was this novitiate period for many of us? Wasn't it a time when our hearts almost broke with homesickness, when every fibre of our being was taut and strained in an effort to adjust our-selves to a mode of life different in almost every detail from the old one left bebin:d? Might not the score, of a diagnostic test be very different .just a few years later when, as a professed religious, one has achieved a serenity and poise that is seldom compatible with a period of grave adjustment? Secondly, should not even a reasonably' capable master or mis-tress of novices be able to know fairly accurately, after two or three years of constant companionship and supervision, something of the intelligence, aptitudes, and emotional reactions of the novices? But, one may object, this purely subjective opinion should at least be supplemented by a purely objective score. Maybe so, but remember that in this case the subjective verdict is frequently based on years of experience with young novices and also on a knowledge of the spe-cific needs and requirements of a particular congregation. In regard to that typ_e of emotional reaction test designed to convey information concerning impulses and emotions of the sex instinct, I will admit that there may be factors involved here with which I am not familiar. That any anomaly along this line cer-tainly makes one an unfit subject for religious life is unquestionable. But again, I am willing to place this too in the hands of a shrewd, 268 COMMUNICATIONS alert, and spiritually wise master, or mistress of novices. "I'o boil it all down--isn't this idea of injecting these various tests into our novitiates find religious communities merely an unneces-sary form of secularization? Doesn't it tend to overlook a little the tremendous power of divine grace operating in a soul seeking to serve God? The use of a "natural aptitude" test whiCh would tend to prevent a superior from placing a "round peg in a square hole" might also undervalue the tremendous power of a work done in simple obedience. Certainly the religious literally writhing under an unpleasant, distasteful employment has infinitely more-opportunity to follow the divine precept to "take up your cross daily" than she who is happily and efficiently employed in a work agreeable to nature. What were the requirements stipulated by the first Novice Master on the shore ~f Galilee? Just the briefly stated "Come, ~ollow Me." But oh, the infinite possibilities for courage, sanctity, and even ultimate martyrdom contained in those three simple" words! Would not a modern psychologist be rather gravely concerned over the prob-able I.Q. of James and John, who were obtuse enough to hope for an earthly kingdom from a carpenter's Son? What would a present-day psychiatrist think of the apparent emotional instability of Peter who in one exultant outburst cried out, "Thou art Christ, the Son of the living God," and then, not so long afterwards, muttered mis-erably to an illiterate barmaid, "I know not the Man"? But Christ knew what patient training could accomplish with His novices, and ¯ He took them for what they were Worth and in spite of their weak- ~esses. In conclusion, may I ask what one of us in religion would like to feel that a Mission a~ssigned or an employment given was in any way the result of tests administered perhaps years ago in one's novitiate days? What infinitely greater security there would be in knowing that an obedience had been given after a provincial or Other superior had knelt humbly before Christ in the tabernacle and with a fervent, heartfelt "Veni, Sancte Spiritus'" begged for guidance in placing her subjects. The religious then accepts her charge, whatever it may be, knowing it to be sanctified by obedience, fortified by faith, and ulti-mately made the "sweet yoke" and "burden light" because of that burning love for her Divine Bridegroom which had made it possible for her to "leave all things and follow Him." --SISTER MARY OF ST. GERTRUDE, R.G.S. 269 .uesE ons and Answers 35 Is it possible to gain ~he "tofies quoties" indulgence for the Poor Souls on November 2nd in a prlvafe chapel in which Mass is said daily but which is usedoonly by religious? This chapel is part of parish church It will be' well to explain the meaning of private oratory before answering our question. Before the Code of Canon Law was pro-mulgated in 1917, it was customary tocall the ordinary chapels of religious communities either domestic chapels or private chapels. Now the Code defines a private o'r domestic chapel ~s one erected in a pri-vate house in favor of a family or private lay person; whereas the chapel erected for the benefit of a community or group of the faithful is called a semi-public chapel. Of higher rank are public chapels and churches (see canon 1188). Generally speaking, the chapels in reli-gious communities are semi-public chapels. The officiai book on indulgences, Preces et Pia Opera, states spe-cifically under No. 544 that the indulgences for the Poor Souls may be gained by the, faithful on November 2nd "as often as they visit a church or public oratory or (for those who may legitimately use it) a semi-public oratory." Again, in an introduction which explains some general prin-ciples about indulgences, this same official text states under No. 4 that when a visit to a church is required it may be made "to a church, or to a public chapel, or (for those having the legitimate use of it according to canon 929) to a semi-public oratory." Religious, the.refore, may, make all "required~ visits t~ a church" in their own chapels according to the conditions laid down in canon 929: "The faithful of either sex who, for the pursuit of religious per-fection, or' for education, or for health's sake, live a common life in houses established with the consent of. the ordinaries, but which have no church or public chapel [of their own], and likewise all persons ¯ who live in the same place for the purpose of ministering to them, whenever a visit to any unspecified church or public oratory is pre- ~ scribed for gaining irli:lulgences, may m'ake the visit in :the~h~pel of their own house where they can legitimately satisfy the obligation of hearing Mass, provided that they duly perform the other works prescribed." 270 QUESTIONS AND ANSWERS We may, therefgre, conclude that religious who legitimately enjoy the benefit of a semi-public chapel, may make whatever visits are required for gaining indulgences in their own chapel, even though there is a parish church nearby, provided that it is not required that a determined church be visited. If a specit~c church or public oratory is prescribed for the visit, then it cannot be made in the community chapel but must be made ifi the church or public chapel specified. m3b--. We have fwd years 'of novitiate. The reception is held on August !2th, and two years later, on the same date, the novices take their vows. Is this in accordance with canon law, or should the vows be fa~en on the 13th of August after the completion of the two years of novitiate? Canon 555, § 2 tells us that if the constitutions prescribe more than a year for the novitiate, the extra time is not required for valid-ity unless the same constitutions expressly declare otherwise. There-fore, unless your constitutions expressly declare t~at the second year of novitiate is required t~or oalidit~t of the subsequent vows, you need have no worries about the past. As for the future, it is a probable opinion, which may be fol-lowed in practice, that, if the constitutions prescribe two years of novitiate but do not expressly require the second year for validity, the profession of t.emporary vows may be validly and licitly made on the same calendar day on which the habit was received or the novi-tiate begun (See Larraona, Commentarium pro Religiosis, 1942, p. 16, note 973; Schaefer, De Religiosis, ed. 4, 1947, p. 513, n. 906). Hence you many continue your. practice of having the reception on August 12th and of allowing the novices to take their vows two years later on August 12th. According to our constitutions, to be elected superior general the candidate must obtain half the votes plus one. We have been following 3ardi's system of voffn9 (El Derecho de las Religlosas, Vich, 1927, articles 2:~0-242), namely, the name of the candidate is written in the cen-ter of the ballot. The ballot is then signed by the voter at the bottom: and the signature sealed. In case a candidate receives exactly one vote more than half, all the ballots in his favor are opened and the signatures examined in order to make certain that the candidate has not voted for h~mself'thus~ making the election null and vold. This method of procedure 271 QUESTIONS AND ANSWERS Reoieto for Religious has .been severely criticized as being contrary to the spirit of the law, if not contrary to the letter. Please give us your opinion in thematter. The manner of election suggested by Father Jardi, which you follow, is the manner prescribed by Pope Pius X for the election the Holy Father by the cardinals. There is one difference, however, to which Father Jardi obviously did not advert. In the papal elec-tion, each cardinal, after signing and sealing his name at the bottom of the ballot, put on theoutside of the sealed part a secret symbol (three numbers, three letter~, a drawn image, etc.) which is known to him, to the presiding officer, ~nd to the scrutators alone. Then in case a cardinal received exactly two-thirds of the votes, his personal oote alone would be opened to make sure that he had not voted for himself. It was not necessary to open all the votes of all those who voted for him, since his vote was recognized by his cryptic symbol. It would certainly be contrary to the spirit of the canons of the Code regarding elections to open all the ballots of those who voted for a candidate in order to find out whether the candidate had voted for himself, since to do so would embarrass at least half of the voters. I do not think that it wc.uld make the election invalid, becausethe informaticn is given to those who are bound to secrecy. As a matter of fact, in a recent constitution of December 8, 1944, Pope Pius XII revised the method of electing a pope, especially the r~oi~t in ~,uestion. A vote of two-thirds of the ballots plus one is now required for a valid election; and the cardinals are no longer obliged to sign their ballots, since this provision makes it unnecessary to inquire whether the person elected voted for himself or not. In conclusion I would suggest that you change your constitutions by dropping the obliga~.ion of .having the members of the chapter sign their ballots, annd by requiring that the candidate must obtain two votes more than half the ballots cast. In this way it will always be certain that the candidate received at least one more than half the votes, even though he voted for himself. These changes will have to be approved by the Holy See, if your congregation has papal approval; or by all the bishops in whose territory you hav~ houses, if you are a diocesan congregation. .38 when it is found necessary to change some of the "legal articles" in the constitutions of a religious community, does that give the liberty fo 272 September, 1949 QUESTIONS AND ANSWERS make changes in the prayers and other spiritual articles confMned in the same consfifutions? Some think that it does; others maintain that the original constitutions should be adhered to as much as possible. When the Code of Canon Law was promulgated in 1917, it became necessary for all religious institutes to revise their constitu-tions to bring them into conformity with the new laws of the Church. I.suppose that is what our questioner refers to when he speaks of "legal articles." As a matter of fact, the Sacred Congrega-tion of Religious issued a declaration on October 26, 1921, stating that "the text of the constitutions is to be amended only in those things in which the constitutions are opposed to the Code; or, if it is a case of deficiency, additions may be nhade; and as far aspossible the words of the Code itself are to be used." The same declaration, how-ever, made allowance for other changes also, provided that "the pro-posed changes have been discussed and approved by the General Chapter." In the new Normae (A.A.S. 13-317), which the Sacred Congre-gation has drawn up for itself as a guide in the approval of new constitutions, it recommends that all formularies of prayers as well as longer ascetical instructions, spiritual exhortations, and mystical considerations be put into the directory or some other such ascetical book, "since the constitutions shduld contain only the constitutive laws of a congregation as well as the directive laws of the actions of the community, whether those pertaining to government, or those pertaining to discipline and the norm of life." This does not mean that all ascetical articles are to be excluded, because the Normae state explicitly that "brief statements regarding the spiritual and religious life are opportune" in the constitutions. To answer our question: For all changes in the constitutions of a religious institute: the permission of the Holy See is required in the case of a pontifical institute; that of all the bishops in whose diocese the institute has houses in the case of a diocesan institute. These changes should be discussed and voted upon in a general chapter before being submitted to the proper authority for approval. The mind of the Church is that the constitutions of religious institutes should not contain formularies, such as prayers, daily order, and so forth. These should be put into the custom book or director3~, or some such similar book. 273 BOOK REVIEWS Religious Does the chaplain have the r;cjht fo say the funeral Mass and hold the exequles for a deceased religlous Sister of the house where he is chaplain? The common opinion, both before and after the Code, held tha~ nuns ("rnoniales") were exempt from parochial jurisdiction; hence, before the Code the chaplain alone had all the parochial powers in their behalf; but after the Code these powers were divided between the chaplain and the confessor (see canons 514, § 2 and 1230, § 5). In the case of nuns not exempt from the local o~din, ary's jurisdic-tion, the chaplain's powers under canon 1230, § 5 were questioned: but the Code Commission, on January 31, 1942, decided that even in this case the right to conduct the funeral of the nuns belonged to the chaplain, and not to the parish priest. Other lay religious (Sisters---not nuns)are subject to canon 1230, § 1, that is, the pastor has the right to conduct their funerals unless the local ordinary has granted the community exemption from the jurisdiction of the pastor in conformity with canon 464, § 2. In this latter case the chaplain, not the pastor, has the right to conduct the funerals of the members of the community. took Reviews THE LITTLE OFFICE OF THE BLESSED VIRGIN. By a Master of Novices. Pp. x -}- 431. The Newman Press, Westminster, Maryland, 1948. $3.50. Priests, religious, and laity alike will welcome this new edition of The Little ONce of the Blessed Virgin. In this ~-olume is contained an explanation of the origin and history of the Office, a chapter on attention and intention, and one on the rubrics. This latter chapter is especially helpful in solving the difficulties that may arise in the recitation of the Office. The procedure to be followed for each of the hours is carefully outlined in detail. Following these introductory chapters, the Office itself follows. On one side of the page the Latin text is given, and parallel to that on the opposite page is an English translation. Directions are given at the beginning of each hour. It is to be regretted that in making this new edition the publishers did not avail themselves of the new approved translation of the Psalms and that the Pater, Ave, and 274 September, 1949 BOOK REVIEWS Credo in Latin were omitted. Surely everyone knows the English version of these prayers; but for those who are required to recite the Office in Latin, the Latin version is essential. One of the finest parts of the.book is the commentary that fol-lows the Office proper. The greater part of the commentary is taken from the Mirror of Ot~r L'adg. This commentary not only sup-plies an explanation of the prayers of the Little Office, but also provides excellent topics for contemplation. It is full, complete, beautiful, and reverent. Explanations in praise of the Blessed .Vir-gin by the great St. Bernard and many of the other outstanding saints are interspersed throughout the commentary. Finally, in an appendix, is given the Office of the Dead, and also the new Office for November 2. This little book is certainly to be recommended to those religious who must recite the Little Office of the Blessed Virgin according to rule. It will certainly help one to acquire a deeper understanding of the Office, and lead to greater reverence and devotion. -~L. 3ANSEN, S.J. THE VEIL UPON THE HEART. By George Byrne, S.d. Pp. viii -f- 103. The Newman Bookshop, Westminster, Maryland, 1947. $2.25. This booklet of essays on prayer from the penetrating pen of an Irish ,lesuit will be read with relish by saint as well as by sinner. Scripture texts worn from use take on a newness that only a man of prayer can put into them, for example: "There is no better commen-tary on the nature of prayer and its efficacy than the meeting of the virgin disciple and the impure woman in a supreme act of divine faith: 'T

Issue 7.1 of the Review for Religious, 1948. ; Review 'for Religious JANUARY 15, 194.8 Emotional Maturity . Gerald Kelly ~ Re~asons forRememberlng Mary . T.N. Jorgensen Litufejical and Private Devotion,.~, ¯ ¯ J. Putz (~)uestlons Answered ~Gommunicafions Adam C. ElliS, B~ok Reviews VOLUME" VII NUMBER 1 ro R R ,L-I GI 0 US VOLUME V-II JANUARY. 1948 NUMBER CONTEN'i:S EMO~TIONAL MATURITYr--Gerald Kelly, S.J . EDITORI, AL ANNOUNCEMENT . 9 COMMUNICATIONS . 10 REASONS FOR REMEMBERING MARYmT. N. Jorgensen, S,J. . "17 LIT~URGICAL AND PRIVATE DEVOTION J. Putz, S.J, . GIFTS TO RELIGIOUS--II. COMMON LIFE AND PECULIUMm Ada~ C. Ellis,.S.J. . . 33 OUR CONTRIBUTORS 45 . BOOK REVIEWS-- The Spiritual Doctrine of Sister Elizabeth of the Trinity; Queen of Mili-tants; Mother F. A. Forbes; The Greatest Catherine; God's Own Method 46 , BOOK NOTICES " 51 QUESTIONS AND AIqSWERS-- 1. Standing during Angelus not Required for Indulgences . 52 2. Scapular Medal Blessed for Five-fold Scapular .53 3. Secretary General as Secretary of General CoUncil .53 4. Powers of Vicar in Absence of Superior .53 5. Retreats before Clothing and First Profession " 54 6. Closing Parochial-school "religious house" . . 54 BOOKS AND BOOKLETS . 55 REVIEW FOR RELIGIOUS, January; 1948. Vol. VII, No. 1. 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 6f March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred.F. Schneider, S.J. Copyright, 1948, by Adam C. Ellis. Permission is hereby granted for qnotatlons of reasonable length, provided due credit be giyen this review and the author. Subscripffon price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice, on Inside beck ov~r. Review ~:or Religious Volume VII January~December, 1948 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in ~he CATHOLIC PERIODICAL INDEX I::mot:ional h at:uri!:y Gerald Kelly, S.3. pSYCHOLOGISTS seem to agree that one of the principal causes of failure to make the adjustments required in married life is emotional immaturity Qn the part of husband, or wife, or both. An expert marriage counselor is expected to give each prospective bride and groom at least some simple, but effective, maturity test: and if he finds any notable deficiency from the accepted standard of emotional adulthood, he is to warn his client that until the defect is remedied marriage would be inadvisable. Similarly, when called upon to give advice concerning a marriage that is already being strained by maladjustments, one of the first things an expert coun-selor looks for is the personality defect of immaturity. The present 'article is based on the supposition that emotional maturity is requirdd in the religious life no less than in marriage, and that immaturity explains many of the failures to make necessary adjustments to the demaiads of the religious life, just as it explains similar failures in marriage. If this is true--and I have no doubt that it ismthen we can profitably avail ourselves of the psycholo-gists' excellent studies on maturity in examining candidates for the religious life, in the guidance of other religious, and in the self-examination and self-reformation necessary for our own growth in perfection. It is with the last point that I am particularly concerned now. believe that professed religious can gain much fob their own souls, much help in developing a Christlike personality, by studying and applying to themselves "g'hat the psychologists say about emotional maturity. The ordinary examinations of conscience tend to become dull; and many of the expressions used fail to grip the mind and to provide the proper incentive for improvement. New light and new inspirationi can be infused into these self-examinations by occa~ sionally, at least, going over a list of questions developing this one theme: "Am I the adult I should be, or am I, despite my years in religion, still childish in some things?" The word "childish"- is used designedly. For Our Lord Himself has told us that we must all become as little children in order to gain the kingdom of heaven; hence there must be some sense in which the 3 GERALD KELLY Reoieto t~or Religious truly spiritual man must always be a child. On the other hand, we have the words of St. Paul to the effect that we must grow up and put aside the things of a child. There can be no conflict between the words of Christ and the inspired words of Paul; and I take it that these two meanings are .perfectly harmonized by distinguishing between "childlikeness" and "childishness." Even one who is fully grown in Christ must be Childlike; he must possess the simplicity, the candor, the humility, the sweet trust in God that come so naturally to the child. But the adult should not be childish. What is this childishness that conflicts with true adulthood? I can best explain it~ I think, by a running survey of signs of emo-tional immaturity culled from a number of psychological treatises. For instance, here are the test questions of immaturity that struck me as occurring most frequently: Do you indulge in angry outbursts? nurse grudges? dwell on what you consider injustices? Are you hesitant in m~king decisions? Do you dodge responsibility? Do you explain failures by giving alibis? Are you unable to face reality? DO you act mainly for personal pleasure and for some immediate good? Are you unable to make reasonable compromises? unwilling to make an effort to see the point of view of those who disagree with you? Are you one ,who wants much, but gives little? Do you think you are always misunderstood, yet never misunderstand others? Do you react vehemently, even explosively, to ordinary emotional stimuli? Are you overly depen-dent on others? much given to fear? and to daydreaming? Do you shrink from and avoid self-sacrifice? Are you impatient of dis-tressing situations? The foregoing is but a partial list, but it is enough to make a serious-minded religious catch his breath. For very likely most of us can find something of ourselves in the distressing portrait. For-tunately, the psychologists themselves add a consoling word; they allow for occasional lapses into some of these faults even for the mature personality. In fact, some of them use a system of grading which might well supplant numbers in the marking of a particular examen. They list faults such as these (or the opposite positive qualities) and ask the client to grade himself according to this scale: a) Never b) Occasionally c) As often as not danuar~ o 1948 ]~MOTIONAL MATURITY d) More often than not e) Always--or almost always. Any of the faults listed in the previous paragraph that occurred with a relative frequency (for example, as often as not) would indicate the personality de~ect .9f immaturity. It helps to examine ourselves occasionally and to see if we pos-sess any of these marks of childishness. Really to face the fact that a certain habit is childish is a step towards correcting it, for no one wants to be or to be considered childish. However, I do not wish to delay here on the negative side of the picture; I prefer to dwell on the characteristics of maturity. Just what is emotional maturity? In general, it means the attainment of "sweet reasonableness"; it means a well-integrated personality; it means the possession of certain qualities that enable one to preserve peace within himself and to live and work harmoni-ously with others. I would not pretend to give a definitive list of these qualities; but from my reading and personal observation I should say that they can be fairly well summed up as follows: (a) unselfishness; (b) a sense of personal responsibility in a com-mon enterprise; (c) temperate emotional reactions; (d) ability to profit by criticism; (e) ability to face reality; (f) a well-balanced attitude toward sex; and (g) decisive thinking. I have not attempted to arrange the qualities in any definite order. But it seems safe to assert that anyone who, upon honest self-examination, can say that he oenerallt~t manifests all these qualities is truly mature. He may see great possibilities of progress, but he can take courage in the fact that he is at least in the realm of adulthood. It would be impossible to make practical suggestions on all these characteristics in one short article. On the other hand, it seems almost equally impossible to comment on any single characteristic to the exclusion of all the others, because a person could hardly pos-sess any one of them without at the same time possessing other.~. Nevertheless, just to give my introductory remarks about maturity a practical bearing, I am selecting the last-named quality--decisive thinking--for further comment in this article. ¯ What do the psychologists mean by decisive thinking? It seer;as that a description of a person who possesses this quality would run somewhat as follows: "He is able to make calm and reasonable prac-tical judgments, without wasting time in making them, andwithout GERALD KELLY Review for Reliyi~us disturbing regret, or the shifting of responsibility once they are made." A practical judgment concerns action: it is'a decision concerning something to be done; for example, to clean one's desk, to practice a certain mortification. It. includes such trifling things as °deciding what shoes to wear and such important things as choosing a.voca-tion. Life is full of things to be done, and it is obvious that an adult must possess a certain facility in deciding.such things, for himself according to sound principles, He must-not be.,overly, dependent on. others; must not waste time deciding trifles; must make his: decisions, even the. smallest, according to some reasonable stand~ird. All this, and more, too, I have tried to compress into this brief description 0f mature thinking. The ability to make a reasor~able decision supposes the. abi!ity to make some decision. Ther~e are people who never make a decision, fo~ themselves if they can avoid it. When they are faced with a practical decision, they immediately think of getting advice, of. getting someone else to make the decision for them. Left to themselves they flounder helplessly, unable to choose between two possible courses of action, even, when mere trifles are concerned. This indecisiveness can become a pathological condition known as abuIia (ina~bility to make up one's own mind). In this connection I am reminded of an incident, ~hat happened several years ago. "A friend of mine cam~ ~o me ~and to.!d me somewhat mournfully, " "You.know,, I think I'm getting abhlia." ~ "Why,'~' I. asked, "what's wrong with you?" "Well," he replied, "i just stood in the center'of my" room for iSalf ~fi~ hour ffyin~ to n~ake up my mind whether.I'd'sweep it:" Tl~.e exampl~ may sound, and'is, absurd'; '~et I wonder how many of us could say thai we h~veso trained ourselves to decide t~ifles that We ~aever qose time~ nor peace "of mind, in' making" such decisions. Whether to sweep one's room, to make one's bed, to make~a visit to the Blessed Sacrament, to do withot;t butt(r for one meal, to study this or that these are~ examples of countless small things that a mature person ought to be able .to. decide promptly, without loss of time, and without seeking adwce. The psychologists do n~t inter;d to frown upon the habit of asking advice. The prud~n~ man seeks counsel but not in every-thing, only in thi~ngs 9f~ some'moment, or when there is some special reason for mental confusion. And even in things of moment the 6 danuar~lo 1948 EMOTIONAL MATURITY ~ortident man will try to form some judgment of his own; he will not leave.all the thinking to his counselors. ~- '~ ~ ~ The childish fault of excessive advice-seeking is indulg~ed in not merely by those who ~vill form no judgment of their own, but also by others who do indeed form a judgment of their own (in fact, a very obstinate judgment), but who feel within themselves a certail, inseCurity. These advice-for-security-seekers,-having made,up their own minds, frequently consult many others--all to one purpose. namely, to get confirmation of the plan already settled on. : The mere fact that one can make up one's own mind promptl~ and with a certain degree of independence 'is not in itself a sign .of' maturity. Indeed, this can be very childish, unless the decision is a reasonable one: that is, based on sound principle, and not On mere feelings or impulses. Every mature decision, even the tiniest, even one made'with the utmost despatch, should upon analysis reveal the fact that a choice was made according to sound motivation, with an appreciation of the value of the thing chosen and of the thing rejected. On this point; as is usual, Catholic asceticism, i~ in perfect agree-ment "with the soundest psychology. For instance, .the purpose of the Spiritual .Exercises, in the words of.their author, is to enable one to come ~ decision" Without being influenced by inordinate attach-ments. The exercises themselves are very long; made in their ~ntirety they take approximately tbirty';days. Bht it should nbt be forgotten that they were planned primarily to help one choose one's vo~htion.: this is a momentous decision, and it should consume much time. The lesson of the Exercises, however, once learned is supposed to be applied all through llfe in due proportion: namely, ,that:' every prac-tical decision should be made on principle and independently of excessive likes and dislikes. The underl~ring principle is the same for Small things and: for great things--God's will. To mhke all one's choices according to" that standard'iis to be Christlike, is to be a saint, is to be perfectly mature. ~ ~,, ., . Examining one for mature judgment, the psychologist is almost sure to ask: "When you make a deci~ior~, do you rest i'in it, or do you keep going over it in your mind~ °regretting it, wofidering if it Shouldn't have been otherwise, wondering if you shouldn't re,on-sider it, and so forth?" They are ~qot infe~rin'g that it is~ not the part of a prudent and mature person tO change a declsi6n ~hen cir-cumstances indicate that a change .should' be made. They are referring rather' to an attitude' of unrest, of regret, of insectirity, of GERALD KELLY Reoieto~for Religious changeableness, that seems to characterize almost all the practical decisions that some people make. We see this at times in young religious (and occasionally in some not so young) in the matter of their vocation. Today they feel fine, and they have a vocation; tomorrow they have the blues, and they have no vocation. One wonders if they really chose their voca-tion on principle. Was it the will of God or their dwn feelings that they chose to follow? I would not pretend to explain a11 the reasons for this spirit of unrest that seems to characterize many practical decisions. However, one reason may be that the original choice was 'never made wholeheartedly, with a clear appreciation of the values involved. Hence the unrest comes from the fact that one is constantly wondering if the decision was worth making. I might i11ustrate this by referring to a very significant picture I noticed recently in a voca-tional booklet. In the picture are two girls, one holding a hat, the other holding five dollars, and the caption reads: "Five dollars or the hart" The lesson doesn't have to be explained; any girl who reads the booklet can immediately catch the application: if she wants the hat badly enough, she will pay the five dollars--and if she wants the advantages of a religious vocation badly enough, she will pay the price. But the price has to be paid: she cannot have the advantages of both the religious life and life in the world any more than she can have both the hat and the price of the hat. The appreciation of this notion of relative values is essential to all really mature thinking and for all intelligent practice of virtue in the religious life. The decision to sweep one's room should be based on the appreciation of the advantages (natural and .super-natural) that are attached to this action, as well as on the apprecia-tion that the making of this precise choice involves a wholehearted "giving up" of the advantages (whatever they may be) of not sweeping the room. A choice made thu~ is reasonable, and it should not take a half an hour. Similarly--but on a higher plane--a reso-lution to practice.a certain mortification or toexercise onself in a cer-tain virtue ought to be made with a realization of the benefits one hopes to gain from keeping such a resolution as well as with the realization that certain other advantages .have to be rejected., This idea of value for value, of paying the price, should be clearly applied in every decision, and should be resolutely recalled when one tends to weaken in following out such a decision. This haay be a sort of doubling on my tracks, but I should like 8 January° 1948 EMOTIONAL MATURITY to mention here a rather recent book that created quite a commotion in this country. I am referring to Their Mothers" Sons, by Doctor Edward Strecker. Doctor Strecker is a Catholic psychiatrist who had extensive experience "scri~ening" young men who were drafted for the armed forces. This experience convinced him that a large percentage of our young men are afEicted by an emotional disease known as "momism." In other words, despite physical maturity, they are still tied to their mothers' apron strings; their mothers-- or someone else--have no~ allowed them to grow up, to live their own lives ~vith any real independence. Exaggerated dependence on their parents has made it impossible for them really to leave home and to stand on their own feet. This is one reason why.!arge num-bers of men failed in the acid test of military service, one reason why many marriages fail. One may well wonder just what influence it has on religious. It is not inconceivable that young men and women might enter religion without having accomplished any real separation from the parental apron-strings. It is possible, too, that this" exaggerated dependence on parents might spoil an otherwise promising vocation, Or that ingrained dependence will be merely transferred from par-ents to a kindly superior, confessor, or spiritual director. In fact, even for those who are not unduly dependent, the religious life of its very nature contains certain dangers to proper growth in maturity. This type of life calls for much more dependence than is normall7 had in adult life; 'if this is pressed too far it can readily change child-likeness into childishness. It is a wise superior or director or other person in aut.hority who encourages a salutary self-confidence and a wholesome spirit of initiative in his subordinates. Before closing, I should like to refer to a notion that I recently came across in my reading. The author, speaking of a mature mind, said that it is a "hospitable mind." It welcomes new ideas; and this is the sine qua non of progress. And of course, being hospitable, it is also companionable. Need I say what a boon this is in a religious community ? EDITORIAL ANNOUNCEMENT Because of continually rising costs, we have reduced the number of pages per issue. We hope this will be a merely temporary measure. By using smaller type. for articles, we have actua!ly increased the volume of material. " orn mun ca ons Reverend F~thers: In the September 15, 1947 issue of REVIEW FOR REL.IGIQUS, a Sister writes, her ideas regarding Vacations for t~etigious. -Allow me to submit mine? According to Webster's~ dictionary, a vacation' means- freedom from duty for a given period of time; 'an intermission-in employ-ment; a period of rest or leisure; a holiday; an intermission in educa-. tional .work. How do. these .various meaningsapply to religious? . We who. are religious, know that our life is a stclteowhich is fixed and unchangeable according.to our vows. No .matter whether we are on .duty or off duty, sick or weli, young or old, ~active or.con-templative nuns, once we have consecrated ourselves to a lif~ of love and service to God by our vows, we are always~ r~ligioi~s. Fro~ our ~eligi0us, state there can'be no vacations. R~ligi0us women being human, and not angelic beings .without bodies, can .'become fatigue.d, ill, disabled, either wholly or partially unfitted for a full measure of labor in the life chosen above all others. If all religious were in an .equal measure healthful, had the same nervous make~up, the same mental or physical power, s of endurance, none-,would perhaps need vacations. This is not so. ~ Wise superior who .re.cognizes l~er responsibility for the sp~iyitu~a~l, and. physical, welfare of her' subjects, individ.ually as well as,co!lectively., will know when a certain Sister needs a rest, a chan~ge, a bit of leisure, a freedom from .d.uty for a few hours, a few days or for a longer, time.,_ This:freedom from duty for a shor~ time, or even longer, does not'imply a ~worldly excursion, for ,the good religious, but. a means for .vacating one duty to take up another for the better health of her body and soul. Very often only a wee bit of fun, a little gaiety. a good laugh, the healing that God's beautiful world can give, will restore balance and do an infinite amount of good. The mind needs rest, the nerves need it too, the body requires it, and the soul needs the chance to be at rest in God. To people of the world, no one seems so idle or leisurely as the Contemplative nun in her cloister; while no worldling ever worked so hard, with suchconcentration of mind and soul as the contemplative 10 COMMUNICATIONS Sister. The point is, the world is outside, and it is the world that creates all the hurry, the bustle and hustle' that wears nerves~ thin, and weakens the spirit in the supernatural life. It is quite certain that so-called vacations are unknown among the Trappistines, .the Car-melites, the Poor Clares and other such wholly enclosed or~ders~ It is'a different matter with~ the active" orders doing teaching, nursing, social service visiting, and other forms of institutional~ work. "For the most part such religious are laboring early and late, often weary unit footsore. No doubt, vacations they never expected when they entered religious life, but not the need of vacations when pro-vided by obedience and proper authority~. This need can come from overworl~, and then the soul suffers as well as the body, Whether vacations appl~r to the saints of old is not the question. All and eoer~thing in their lives~has not been written: and one can find many incidents described that could be recognized as rest times, or leisure. The Saints were occupied with beir~g saints, and not so much with the vast amount bf labor accomplished. Certainly life in the present century ha~ a tempo hard to match with" any previous centtiry. We must judge of the need of rest, relaxations, intermis-sions, in terms of-present-day tempo, not that of other times. This worldly pace has seeped into convent life here and there to some extent and to some degree. Religious deplore this. And since every community, of whatever kind, in any order, has to fight to stem the wiles of Satan as well as the influence and intrusion, of the world, tl~e individual welfare, spiritual and physical, of each member must be guarded. It is not going back to the world, or even to one's family (unless in the wisdom of superiors this is best) that will help the fatigued Sister most; their best vacation will be in. a safer retreat from the world. Whatever the vacation may be the main point is how it is spent. The plan of one community can be mentioned who enjoy a two weeks vacation every summer, This vacation period is for all, and in the Convent. The planning costs the superior much concentrated thought~ .Since the Divine Office is said in choir and nothing of this is to be omitted, or other spiritual exercises mitigated, it is not easy to meet all the requirements. Only the most necessary household work is done, so that there will be sufficient hours for all to have some free time. Few visitors, or parlors, are encouraged. As far as possible all have an equal chance for reading some good books, for writing, for rest, and for enjoying their own chapel and ~ardens. In 11 COMMUNICATIONS the later afternoon a general recreation is held for all, and the day finishes with an early retiring. ~ All seem to enjoy this simple and profitable vacation and are grateful for this yearly event, It is not a time for idling,, nor useless wandering about, or negligence; in fact,' it is a time for retrieving past. negligences and to build, in a united way," their player life. At recreation time they are a united community with many enjoyable things to say and hear. This vacation time helps fraternal charity to reigfi and makes and keeps the community a family group. ¯A SISTER. Reverend Fathers: In your Comrfiunications Department for the September issue a Sister writes: "Our present day religious are imbibing the spirit~Of the world:bit by bit." It is probably undeniabl~ that the world is at the convent door-step. Thlough various, devices it will force an entrance if the,,door is even slightly ajar.: The avenue of approach is~,connected: in one way or another with the community's external wbrk--nursing, teaching, or whatever it niay be. Devotion to a work so readily leads,to absorption in it that the work is likely to become art end in itself. In their activities, hospitals, schools 'and other institutions "'must keep up with the times" if they are to retain their clientele and if they "are to spread their apostolate. "Nevertheless, it may be just at this point that the time-honored slogan of r~ligious life becomes distorted and the members begin to be of the world'as well as in it, and that con-vent :life may begin to take on the attitudes and manneris,ms of worldly living. ' ~ Whether "vacations" for religious would open a new channel to divert members 6f religious ~communities from close following of their primary objective is a question to be considered. One might doubt the validity of the argument, "We do not read that Our Divine Lord or His Immaculate Mother ever took a vacation." For, neither do we read that they did not do so, or that periods of rest 'and relaxa-tion were not allowed. Would it be heretical to stippose that Our Lord made His visits to His friends at Bethany serve some such pur-pose? The Gospels tell us that Jesus had compassion on the mul-titudes, and that He went about healing the sick--proving that He was ever sympathetic to physical needs. Presuming, then, that a vacation is a good means to physical well-being as an aid to spiritual 12 Januar~t, 1948 COMMUNICATIONS progress, may we not think that Our Lord would have advocated it provided, of course, that all things are in keeping? That all things are in keeping in other words, that a vacation planned for Sisters would not resemble, even remotely, a house party for worldlings or a secular summer resort. The editor who replied to . Question 17, REVIEW FOR RELIGIOUS, 3uly, 1947, makes timely sug-gestions to forestall such possibilities when he proposes specifically, "a place that's private, where many Sisters could go together and rest and play games and, above all, get to know one another." The same editor also states. "There's no vacation from the spiritual life ¯ . . hence, I make allowance for spiritual exercises in my plan for the ideal religious vacation." Now, if we grant that the "teach-summer-school-retreat-dean house-teach" schedule of teachers and parallel programs for other types of religious institutes demand some form of definite relaxation; and if on the other hand we admit that worldliness might readily gain entrance to the convent through the vacation medium, is t1~ere a third alternative? In reply, we suggest cornmunit~ recreation---community recrea-tion as it should be. That last clause is inserted because some of us remember when the regular period of "Rule Recreation," supple-mented by a full two weeks' Christmas holiday of wholesome enjoy-ment and happy relaxation (uninterfered with by attendance at con-ventions, meetings, conferences, and so on) did actually supply the rest vitamins which made a vacation unnecessary or a rarity. Those nurderous activities, already mentioned, off our present, complex life are crowding more and more into our daily order and they are crowding out of it that which is necessary to it. In conse-quence, what is happening to that daily hour of simple: nerve-soothing relaxation where each member contributed something and received more--some with hobbies, other at games, all participating as leaders or listeners in conversation which rested, entertained, and uplifted the tired mind and body? May it be possible too that rela-tions with the exterior have tended to re:form community life to the extent that our recreational gatherings are becoming facsimiles of woridly fiestas; in which the restorative simplicity and horniness of convent recreation are lost? -A SISTER. Reverend Fathers: May I submit a few thoughts regarding the subject "Vacations 13 COMMUNICATIONS Reoiew [or Religious for Sisters." My thoughts are in agreement with those of the priest quoted in the 2uly number, p. 241: and in disagreement with the communication in ,the Septembe~ issue, written by "A Sister." In Father's talk to the astonished Mother General, to whom he suggested a vacation for the Sisters, he reiterated what were evidently the sentiments of our sainted Superiors-General, both living and dead. For we have a, large Community house, formerly a hotel,, m an isolated section of'a seashore resort, and directly on the ocean front, which we use for retreats and vacation. Each Sister is per-mitted about two weeks there; six days of which are spent in the silence and recollection of retreat. The. remaining time is our vaca-tion period: and by vacation, I mean relaxation, change,-rest; walks in the fresh air°and sunshine: reading, knitting, crocheting; and, of course, chatting: becoming better acquainted with each other; sharing views about our life work; and,! as Father'said, "fostering a good community spirit." What of out spiritual exercises? They are exactly the same, and in common; though they begin at six, instead of at five A:M. And I might say here that during these vacation days there is never a time that Our Lord.in the Blessed Sacrament has ~not some adorers; that there is not someone making the Stations: someon~making,.a little extra visit. Our rule of~silence is dispensed with except at breakfast: but, of course, the sacred °silence is strictly kept. Who does the work? We do, lovingly,and generously, our .tiny tasks assigned by obedience. Who pays-the bills? Each local superior--a certain amount to a common fund and I-suppose, Divine Providence; . We love it; we are grateful for it: and I know I speak for all when I. say, "God bless those who are ~ responsible for our ideal religious vacation from which we return to our work renewed in mind and body and soul." And why do I disagree with "A Sister" whose communication I referred to. My opinion, Sister, is that you do not really know your Sisters. Probably your position and y.our work have kept you from close intercourse with them." I speak as one of the "rank and file" of a large community which has labored in this country for over a hundred years, and almost three times that many yea.rs in other countries. am teaching school, and have been doing so for over twenty-five years. During these happy years of my religious life I have come in 14 January, 1948 COMMUNICATIONS dose contact with many of our own Sisters; and through teaching and studying with many Sisters of other communities. Therefore, I think I am speaking for "us," the many hundreds of teaching and nursing and otherwise busy Sisters. No, Sister, we do hot forget that we entered religion to take up our eros~ daily and to follow our Crucified Spouse." We don't talk about that fact every'moment of our lives; nor wrhe.books about it; nor 6therwise publidze it; but it is ever in our hearts as we go about bearing the he~t and the burden of the day. Yes, we vowed for life, and on that vow day, so dear to our hearts, we promised our undying love to our Spouse. Each day since, we have kept that promise, whether we were sick or tired or discouraged or Unhappy. The work has grown more dii~cult with the years, as even "those grand religious who have gone before us" would testify were they here today. I like to' think that it is they, in heaven, who have procured for us the many blessings which we now enjoy. You say we are frequently ¯asking, "When may I visit my rela- " tires?" Most of our rules, I am sure, forbid us tO visit our relatives unless they are seriously ill, or very' aged. Hence our visits, neces- .arily infrequent, are usually no joy to us: they are rather a great anxietY and a source of worry. We go, not for our own benefit, but to give our parents the comfort and consolation which God prom-ised them as-part of their hundredfold for having given us to God years ago. And on our return, as we kneel in our chapels and renew, our vows, when the nails are really hurting, can't we truly say that' we have "died" to our relatives and have left "all things" to follow Christ. One more thought, dear Sister. Do you think for one moment that St. Joseph "toiled day inand day out" and never took a vaca-tion? I don't. I'm not a scholar of Scripture, but I think his life was not "all work and no play." I like to think that since Christ Him- Self was like us in all things, save sin, that the Holy Family did relax sometimes. I'm sure that on some days They packed a littl~e lunch,. took a fishing net or a rod, perhaps, and spent the day at the lake, fishing and rowing. I am sure St. Joseph taught the Christ Child to fish; since He Himself gave instructions in the art to .th~ Apostles later on. And was He not perfectly at home in a bo~t teaching the multitude and crossing back and forth over the Lake 0f .Galilee, so much so that He even fell asleep one day? And how did St. Jbhn the Baptist and the Christ Child become intimate during those early 15 COMMUNICATIONS years if they did not visit each other? So, Sister dear, have no worry that your Sisters are so much imbibing the spirit of the world that they will be soon asking for a . "forty hour week." If anything, we are victims of the age in which we live and its surrounding circumstances. Maybe we are different; but we are not less generous, I hope. We will, with God's grace, continue "to give and not to count the cost; to fight, and not to heed the wounds; to toil and not to seek for rest; to labor, and to ask no reward" save Christ our Spouse, and eternal life with Him. -~ SISTER Reverend Fathers: No doubt you have already received instances to demolish the universal negative~about the saints and vacation. But if you can use another, all Jesuit saints took their weekly day off and their annual vacation, according to rule. The Sister seems to have missed the point of the original suggestion, and can't conceive of that kind of a vaca-tion.-- A JESUIT MISSIONARY. Reverend Fathers: With a little interest and a great deal of confirmation of.my alarm over the low state of religious in general, I have been noticing the remarks in your REVIEW on vacations. My convictions must have been working in my sub-conscious when I picked up the Novem-ber issue. For I looked at the signature on page 330 and said, almost aloud, There, I told you so. But I had not read aright. I mean I had not read the signature. I had read my own thought; and it told me that Some Sisters Who Had a Vacation were Some Sisters Who Had a Vocation. I apologize for putting them out of the Convent so soon; but I am sure they will understand, unless they are worse than my sub-conscious makes them, and think only those act With "wisdom and foresight" who purchase homes in the mountains. I am not opposed to vacations, as such. I think there are a num-ber of things we should vacate. If the superior sends you on a vaca-tion, go. And if the superior does not send you on a vacation, and you do not consider (other things being equal) the wisdom and fore-sight to be equal in either case, look out for your own sub-conscious. Another worthy comparison is with our worthy brethren, the wiser children of the world, who say so often that they have no time for [Continued on p. 56] 16 Reasons [or Remembering Mary T. N. Jorgensen, S.J., LONELINESS can bring one of man's most poignant griefs: the right kind of companionship can bring his greatest joy. Psy-chologists claim that having a friend one can th.oroughly trust is a great protection against mental and nervous breakdown; and, on the contrary, the feeling of having no one really interested in one's joys or ready to share one's sorrows often preys upon the mind until both body and mind collapse. Mere association with others will not remove loneliness. We must love and trust our friends: they must know and love and.be faithful to us. A man whose beloved bride has just died is bitterly lonely in a crowded room: a hermit miles from the nearest visible person can live in great peace because of his communion with God. Ia his book, Europe and the Faith, Belloc calls Protestantism a religion of loneliness, the "prime product of t1"ie Reformation being the isolation of the soul." Certainly much of today's disintegration in public and private life is' due to that unh~ippy revolt. One of its great mistake~ was its strange rejection of the glorious Mother of God. We can find peace again by a wholehearted return to her love.i Catholics have never entirely lost her:-but we live so intimately with non- Catholics, so surrounded by their enervating atmosphere, that we naturally have been unable to resist the contagion fully or even mainly. Faber writes of devotion to Mary in Protestant England: Mary is not half enough preached. Devotion to her is low and thin and poor. It i~ frightened out of its wits by the ~neers of heresy. It is always invoking human respect and carnal prudence, wishing to make Mary so little of a Mary that Protes-tants may feel at ease about her. Its ignorance of theology makes it unsubstantial and unworthy. It is not the prominent characteristic of our religion which it ought to be. It has no faith in itself. Hence it is that .~esus is not loved, that heretics are not converted, that the Church is not exalted; that souls, which might be saints, wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized. $esus is obscured because Mary is kept in the back-ground. "Fhousands of souls perish because Mary is withheld from them. And that is England, a land once proudly called "Mary's Dowry." Our country has received the Protestant tradition from England; ~t has not received from her the traditions which were hers 17 T. N. JORGENSEN Reoieto ~.or Religious under Venerable Bede, Alfred the Great, Thomas ~ Becket, Chaucer, ThOmas More, and her many other great lovers of the Virgin Mary. In the September issue of REVIEW FOR. RELIGIOUS I spoke of the way in which Mary i's truly and fully present in our lives. In this article I shall give some motives for increasing our devotion to her. And while the flight from loneliness is not one of our chief motives, it is a great one. It is not good for man to be alone. This was God's thought as He made Eve to be Adam's companion. Eve failed; but in this companionship, as in all other things, Mary brings all that Eve was' supposed to bring, and more. This is very '"much. Human nature as originally created by God in the Garden of Eden was a glorious thing. Mary from the beginning has this great glory. By her Immaculate Conception she came forth the ideal of our race, "Our tainted nature's solitary boast." Hers is human nature at its best. Virgin, mother, queen, whatever position or virtue one can seek-in a~ perfect woman, Mary has to the fullest degree. She is patieny, loving, kind, beautiful, considerate, wise, prudent, powerful, active, unselfish. One can make the list as long as desired and always find reasons for her perfection in the virtue, ex.amples of her exercise of it. She is the strength of the weak, the health of the sick, the refuge of sinners. She is the joy of the martyrs, the confessors, the virgins, the angels. God Himself delights eternally in being with her, in lavishing His attention and gifts and love upon her. Surely it is a wonderful favor to be invited to live with such a person,° and we are invited to do just this--to live with her, talk to her, trust in her, .love her, work with her, act and feel and think and be at one with her at every moment of our lives. Her love is ours to enjoy, her power ours to use, her presence ours to rejoice in if we but wish it. She wishes it. God wishes it. The saints understood and rejoiced to accept this glory. If we find her and accept her and liv~ with her, we also shall be saints. Sanctity, union with God, peace, success in the spiritual life--all these come to us when we fully accept with St. 3ohn the gift Christ formally gave us from the cross, the gift which was prepared for us long before, the gift which actually came into our possession at our baptism--Mary's spiritual mother, hood. The spiritual life is not hard or sad or unnatural. G~d wishes us to love the good, the joyous, the beautiful things of time and eternity. We blunder gravely when we think that sin or the fruits January, I~48 REMEMBERING I~'IARY of sin are more lovable than God or the gifts of God. God is the perfect Being; the more like Him that others are, the more closely they unite us to Him, the more lovable and satisfying they are. Mary is most like Him; her companionship, therefore, brings us the deepest . joy. That it is an unseen presence does not make it less .valuable. When Christ was about to end His visible presence upon earth, He said to His apostles, "It is expedient that I go, for if I go not I can-not send ttie Paraclete." The visible presence of Christ meant very much to the apostles, but He knew and they soon learned that the invisibile presence of His Spirit in their souls meant more. We, too, shall learn eventually from experience what we already know through faith, that Mary's loving help is none the less potent for being unseen by physical eyes. Love of Mary conquers the evils of materialism. It is a noble and spiritual love, built entirely upon faith, directed toward one whom we have never seen with bodily eyes, fostered mainly by the fact that God wishes it. All this makes it the natural stepping stone to love of God. It is in direct opposition to modern materialism, which is a love of earthly things. Another obvious need of our day is patience amid sufferings. persevering calm and steadiness amid world-wide storms. But all the turmoil of our times is just another phase of the age-old struggle between good and evil, between the woman and her seed on one side, Lucifer and his on the other.~/~brlst and Mary on Calvary stood at the very center of the storm winds; we live in comparative calm. They have won the victory for us; we face but a lesser trial to enjoy its fruits. Lucifer cannot reach Mary directly, and he seeks her Achilles' heel in the chil~/ren on earth, whom she loves. But if we are faithful, children, trusting entirely in her, it will not be a vulnerable heel after all, but the heel which crushes the serpent's head. Her strength is our strength if we are one with her. Today's pagan world like the pagan world of old '~drinks down sin like water." Those who walk with an ever-present conscious-ness that their heavenly mother walks with them will not sin. This sentence puts much in few words, summarizing a host of arguments for seeking to develop a fuller consciousness of Mary's loving care. But~avoidance of sin is negative. A good positive summary of the value of this practice is that strong, persevering love makes one grow like to the loved one. Living constantly, willingly, lovingly with M/try will increase our likeness to her. Her nobility will ~.'N. JORGENSEN Reoieto for Relipiotts become ours. This ihaitation is not a mere external likeness; it is deep and abiding, for it brings us the same sanctifying grace which gave God's own life to Mary. We cannot deeply love one whom we do not know, one of whom we seldom think, one to whom we refuse to speak. But if we start asking Mary's advice ~t every decision, trusting in her at every diffi-culty, following her example at every oportunity, we will quickly discover how wonderful she is. Countless millions have called to her: not one has been left unanswered. God blesses abundantly all who honor His Masterpiece, His best Beloved. His Mother, the Queen of His heavenly home. One of God's reasons for living a full life on earth was to teach us how to live. "His life surely teaches us devotion to Mary. We have but to recall the Annunciation, the days of Mary's pregnancy, of Bethlehem, Egypt, and Nazareth to see how fully He gave Him-self to her. The baby Christ and the young boy Christ would look to her at all hours of the day, doing the things she wished, rejoicing in her smile, trusting in her virtue. Nor did He ever repudiate this first and deepest.love. Christ's humility in subjecting Himself to a mere creature for love of God undid the harm of Adam's pride in following Eve's wish in defiance of God. Our humble giving of ourselves to Mary in union with Christ makes the undoing of Adam's fall complete for us. As Eve shared with Adam in the fall of man, Mary shares with Christ in man's redemption. The Eve-Mary parallel is interesting, but it is too often discussed to need repetition here. But the struggle between good and evilbegan before Adam and Eve. Long before Adam's creation, "before the hills were made" (Proverbs 8:25), ,lesus and Mary were God's predestined King and Queen of the good angels who followed Michael and conquered Lucifer and his followers. Mary is Satan's archenemy, the one in God's plans who is to crush his head. Lucifer and his followers hate and oppose Mary with all their strength because they hate God: we should love and serve her with all our devotion for love of God. If we follow Christ's example and are devoted children of Mary, we feel at home in the spiritual world. Then the communion of saints means what it is supposed to mean. All other wayfarers on .earth are close to us, for they, too, are children of Mary. The souls in purgatory, the saints in heaven, the angels, even God Himself are all one with us in calling her "Beloved." When we visit Christ in 20 danuar~t, 1948 REMEMBERING MARY the Blessed Sacrament, we have one more thing to talk about, for His mother is our mother. When we turn to our guardian angel, we have one more argument in our plea for help, for his queen is our queen. Queen of apostles, martyrs, confessors, virgins--the Litany of Loretto reveals host after host of glorious souls who are united to ' us through Mary by the closest of bonds. The graces which she poured forth to give them triumph and joy and God's own life, sh~" gives us in our fight against the same foes. She rejoices to make us "other Chrlsts," to conceive Christ "again and again in the souls of all the just. We should love Mary truly because she is truly our mother. The Annunciation was an unfathomable moment, not only affecting the eternal destiny of all men and bringing the angels a queen, but also giving God a human nature and a mother. This mother-son rela-tionship was unlike any other in that the Son consciously chose and accepted Mary for His mother. And because He is changeless eter-nally, because the whole plan of the redemption was for heaven rather, than for this earth alone, He accepted her forever and accepted her for us. Father Rickaby (Waters That Go Softly, p. 74) has an interesting list of scriptural references which run thus: And she brought forth her first-born son and wrapped him up in swaddling clothes and laid him in a manger (Luke 2:7). For whom he foreknew, he also predestined to be made conformable to the image of the invisible God, the first-born amongst many brethren (Rom. 8:29). Who is the image of the invisible God, the firstborn of every creature . And he is the head of the body, the church, who is the beginning, the firstborn (Col. 1:15, 18). And the dragon was angry against the woman and went to make war with the rest of her seed, who keep the commandments of God and have the testimony of Jesus Christ (Apoc. 12:17). God in choosing Mary the Mother of Christ, chose her mother of all the "other Christs." She is the mother of the Head and of all the other members of the Mystical Body. AS she was mother of the Holy Home at Nazareth from which the Church grew, she is the mother of the Church. Christ's dying bequest "Behold thy mother" revealed and e~tablished this universal motherhood; the history of the Church confirms it. The first to come to Christ, "going into the house, found the Child with Mary his mother" (Mt, 2:11). All since who have entered Christ's house, the Church, find Him with Mary His mother. And heaven will find her still His mother and ours. But the best reason for remembering Mary is simply this, God 21 REMEMBERING MARY Ret~iew for Religious wishes it. He chose to come to us through Mary. He asks us to come to Him'through her. Our only toad to the Father is through Christ; our n~tural road to Christ is through Mary. That God has ordained this is clear from the unwavering teaching of His Church as well as from the lives of the saints. We might give many reason~ for this choice of His, for we can see that it increases "our humility, that Mary's blessing on our prayers increases their worth, that faith in Mary's presence necessarily implies faith in God's greater presence, and so forth. But it is sufficient here to recall that God wishes it, and He is our wise and lbving Father. We should be eager to honor Mary at all times, for at all times'she is helping us, watchifig over us, offering her loving help. It is only just that we should make as adequate a response as we can, and the closest we can come to making a fair return is by accepting her gifts lovingly at all times. Mary suffered heroically for us on C~Ivary when she was revealed as our .spiritual mother. Gratitude demands that we make the most of this spiritual life, and this is done by accepting the help she is constantly offering us. And again, she is so perfect and lovable in herself that natural good sense should make us glad to recall her presence often. One might go on much longer enumeratihg reasons for this devo-tion to Mary, but for the moment I shall be content wlt!q a summary of those already given. It conquers loneliness, confusion, and despair by bringing companionship, peace, joy, hope, inspiration. It gives strength and light to bear sufferings in the best possible way, that is, in union with the sufferings of ,lesus and Mary on Calvar'y. It helps us to conquer sin completely. It fills our hearts with the noblest love and makes us noble like unto Mary. It makes us Christlike, more fully unitin, g us to Him and giving ias a greater share in His life. It makes 'our rise from Adam's sin and our opposition to Lucifer and evil more complete. It gives the communion of saints the vital share in our lives which it sl:iould have. Truth and justice and gratitude demand it, for Mary is our mother, loves us deeply, and is most lovable. And these reasons are all true or truer because of the final great reason: It is God's most urgent will. He gives His grace to the humble. We must be meek and humble of heart as He is and become thd children of Mary as He did if we wish to please Him. If we are humble and childlike all this will be clear to us. Although the father of the family supports it, a little child naturally runs to his mother for help when he is in need, knowing his cause 22 January, 1948 LITURGICAL AND PRIVATE DEVOTION stronger if his mother pleads for him. God, our Father, has put the disposal .of His riches in our regard in the hands of Mary by making "her the Mediatrix of All Graces. If she were not our mediatrix, it would still be a great pleasure to be devoted to her. Now it is as necessary as it is natural. It is as profitable as it is pleasant. Li!:urgical and Priva!:e Devotion J; Putz, S.J. [EDITORS' NOTE: This article is reprinted with permission from The Clergy Momfily (Vol. VIII, pp. 293-305), a magazine for the clergy published in India. :,The article derives special timeliness from the fact that it discusses some of the doc-trines of the ~ncycllcal Mystibi Corporis which the Pope found it advisable to reiterate in his most recent encyclical Mediator Dei.] ~4~ACK to the liturgy!" is one of the watchwords of our age. D During the last thirty years the liturgical movement has beer/ steadily growing and has contributed its share towards the revival of a more integral Catholic spirit. However, like most good tthioinngs;s ,a nitd i st haep tR toom leaand Peonnthtiufsfsia, swtihci fleo lelonwcoeursra tgoi ncger. ttahien mexoavgegmerean- t, have occasionally felt obliged to rais~ a warning voice against the danger of one-sidedness. "There is no doubt," Plus XI wrote in 1928, "that an a~voidance of the exagl~erations Which are noticeable of late will enable liturgy to contribute much towards progress in spiritual life." Plus XII in his encyclical Mystici Corporis (June 29, 1943) warned against three particular.exaggerations connected with the liturgy. A few months later he again returned to this subject in a letter to the Bishop of Mainz, who had requested the Pope "to raise the whole [liturgical] matter out. of an atmosphere of apprehension into one of confidence." Plus XII replied: In this connection We can only repeat what We have already said on other occa-sions, namely that the question is being dealt with here in a calm and broadminded manner by the cardinals charged with its clarification, and that the Holy See is prepared to meet as far as is possible the needs of spiritual mlnistrarion in German)'. Concern has been expressed in the first place amongst you yourselves and in fact, as you know, by the bishops. It cannot be said that such concern is altogether without found~tlon. It is certainly not related excluslvel); to the liturgical question, but it affects the whole devotional and ascetic llfe of the faithful. 23 J. PUTZ ' Ret~ieto [or Religiotis ~ The ;Holy"Father~,then, refers :to an article in the Kl~gusblatt of July 14, 1943,'~vbich confirmed anew the concern felt in Rorfie. "It can therefore only be salutary to make a clear distinction nbw; hrhen the liturgical question is. beir;g dhalt with, 'between'whag~is ~¢hole-some and what.i~' unwholesbme." The Pope then points out that this has already been done to some extent in the encyclical Mgstici Corporis. The letter continues: On three points We feel that emphasis should be placed: (1) That the liturgical movement doris-not, by_a, 0nd;sided emphasis~n their l~sychological effect, push into tl~e'b~ackgroun~l the meaning o~ and e~teem fc~i~the grace-giving effect of the Sacred Mysteries. (2) That the consciousness of the fundamental significance of the eternal t~uths and the struggle of the individual against sin, the striving of the individual for virtue and holiness are not marred by exaggeration of the lithrgical side. (3) Finally, that a!ongside the task in the liturgical sphe~r,~ oth.er task~ are not overlooked. What is liturgy? In this article it is taken in its strict sense, as distinct from private prayer. We must therefore exclude~ the broad meaning given it by some recent writers, who would make it embrace a.ll prayer,"public and private, and even the whole life of the Mystical ¯ Body. In its proper meaning liturgy is equivalent'to punic official worship as defined by canon 1256, that is, worship offered in the name of the Church through acts which by her institution are to be offered only to God, to the saints, and to the blessed by persons law-fu!. ly'deputed for this fhnction. ' : Its center is the Mass. This is surrounded, as .it were, by two circles which are an exp.ansion or prolongation of the Eucharisti~ Sacrifice: ~he I~ivine'Office by which the Church throughout the iday offers to God the laas perennis, and the sacraments (and: sacramentals } which spread God's grace and blessings throughout the life of~ the Church. These essential dements by their daily and~seasohal varia-tions form the wonderful rhyth~ of the liturgical year, with the sanctoral cycle integrated into the temporal cycle. Public worship calls for an appropriate edifice with its various appointments, particularly the altar. It requires c~rtfiin vestments and an adapted mode of singing. This ':setting" of the liturgy has its obvious importance; but it must remain secondary, though extremists and faddists at times seem to take the husk for the kernel. The real problem inherent in the liturgical movement is a ~spir-itual one. It concerns the relation of the liturgy to "private" devo-tion- which is but one aspect of a more geneial problem, namely. the relation of the individual to society. The "polar tension" 24 danuar~ , 1948 LITURGICAL AND PRIVATE DEVOTION existing between these two has been the object of many studies in recent years. Like all such tensions, it cannot be solved by stressing one side at the expense of the other. Individualism and absorption of the individual in society are equally to be avoided. A full and healthy Christian life r.equires the union of liturgy with private prayer and personal endeavor. 1. The liturgy has a twofold function. Its primary purpose is found in its intrinsic, objective, supernatural value. Liturgy is essentially the public exercise of the Church's priesthood, the con-text and prolongation of the sacrifice of the altar. It is both God-ward and manward. It is the "voice of the Spouse" expressing to God the worship owed by the Church as a visible society and,calling down upon men the blessing of the Almighty. Its 'power is not due to the d~votion of the minister, but to the opus operantis Ecclesiae: and in the primary rites--the opus operaturn of the Mass and the sacraments--Christ Himself communicates His own sacrifice to be offered on the altar and His life to be received into souls. As the prayer of the Church and the action of Christ, the litu.rgy clearly ranks higher than private piety. Its objective excellence is further enhanced by the inspired character of most of its formulas a~ad by the fact that the Churdh in creating .the liturgy has been guided by the Holy Ghost. We should note, however, that the liturgy pos-sesses its essential character and value only when performed by those officially empowered and delegated to act in the name of the Churcfi. The ordinary layman, it is true, shares in the Catholic p.rlesthood by his baptismal character; but his part in the liturgy is strictly limited. His character enables him to receive the sacraments and to offer the sacrifice by his spiritual union with the celebrant. To exercise this power on certain occasions is his only "liturgical" obligation. He may, of course, recite the prayers of the missal, breviary, or ritual; but on his lips they will be "private" prayers (excepting those parts which are officially assigned to the congregation). Even so their use is to be recommended, for such use effectively serves the second pur-pose of the liturgy. Besides its intrinsic purpose and essential value, the liturgy has a subjective or pedagogical efficacy: it is meant to instruct the faithful and to train them in the true Christian spirit. Union with the Church's liturgy is a wonderful education of mind and heart. It teaches the truths of our faith by enacting and living them; it devel-ops the Christian spirit by making us exercise it: Plus XI, when 25 J. PUTZ Retqew for Religious instituting the feast of Christ the King, remarked: "People are in-structed in the truths of faith and brought to appreciate the 'inner joys of religion far more effectually by the annual celebration 6f the sacred" mysteries than by any. official announcement of the teaching of the Church." Pius X declared that "active participati.on in the sacred and solemn mysteries of the Church is the primary and indispensable source of the genuine Christian spirit" (Motu proprio, November 22, 1903). Father Meschler, S.3., in his Catholic Church Year, states: "In order to obtain holiness and salvation, we have ohly to follow, willingly the invitations of the liturgical year." The Mass, the sacraments, the feasts, and the seasons eloquently put before us the Christian ideal and supply the necessary inspiration and motivation in constant Variety. Religion as taught by the liturgy has a definite spirit or style, which is the norm of genuine and healthy religion, a safeguard against all deviations. If we were to characterize it in one word, we would point out its sense ot: proportion which putsall things in their proper place. Hence its dominant theocentrism, which stresses adoration, praise, and self-oblation as the primary duties of religion. Rich in devotions, it never allows these to overshadow the essential devotion. It is solidly "objective," stressing dogma; facts, and realities rather than subjective feelings, the latter flowing naturally from a realiza-tion of the truth. Thus it is free from emotionalism, yet capable of the highest ~enthusiasm and the deepest grief. It satisfies the needs of the individual soul (chiefly in the Eucharist), but at the same time. takes one beyond,the narrowness of individualistic piety by fostering social consciousness, a sense of oneness with the community. The individual is always made to feel a part of the whole, a member Of the family, a cell of the Body; even (or especially) at the moments of his most personal union with God (in Holy Communion) he cannot forget his union~ with his fellow men. The liturgy thus tends to shape or "inform" man's total spiritu~l life. "Liturgical piety" consists in consciously making the liturgy the center, the chief object, and the inspiration of one's inner life. It is clear that a dose of this liturgical spirit is not only useful but neces-sary for all on account of the part which~ the Mass, the sacraments, and public worship have to play in the life of a Catholic. 2. But it is no less evident that the public prayer of the Church can in no way be opposed to individual prayer and endeavor. It not only leaves room for the latter, but requires it and stimulates it. The 26 danuary, 1948 LITURGICAL AND PRIVATE DEVOTION liturgy by itself, as official worship, is' something exterior and imper-sonal, regulated by the Church and faithfully executed by the litur-gist. It is distinct from the interior life that animates the Church and each member; it only expresses this life and devotion. It is fruitful and sanctifying only in the measure of the understanding and fervor which the individual brings to it. Liturgical prayer, to be more than lip service, must become interior, that is, personal, "pri-vate." Even the opus operatum does not work mechanically; but its effect is proportioned to each one's personal devotion. Personal prayer and endeavor must also prolong the liturgy. The Mass must be lived, the spirit and the ideal taught by public worship must shape individual lives.1 Thus liturgy invites the co-operation of mental prayer, self-examination, and all the methodical exercises of tradi-ditional asceticism. It would therefore be fallacious to oppose "liturgical piety" and ."ascetical piety" as though they were two distinct ways to perfection, the former being considered the more excellent, if not the only truly Catholic, way. There is but one way. Liturgy implies private prayer and must pass over into asceticism; 13rivate prayer and asceti-cism in turn must keep in contact with the liturgy, chiefly the~ Mass and the sacraments. The proportion of the two elements will vary according to each one's tastes and needs; but neither can be separated from the other, or even unduly stressed at the expense of the other, without serious dangers. Private and popular piety without the liturgy is exposed to the danger of deviating from fundamentals~to accessories, from genuine devotion to emotionalism and subjectlvism, from trust in God's grace to reliance on natural methods (semi- Pelagianism). Liturgy without private prayer and endeavor becomes formalism, aestheticism, semi-quietism. Too much stress on public, exterior worship fosters in the liturgist a tendency to be more con-cerned With forms than with life. Hence there arises an excessive attachment to ancient forms and a lack of appreciation for new forms and feasts, the liturgy of the first four centurieg being proclaimed as the standard for all times. Ye~; those aricient forms were new in their time: nor has the Holy Ghost ceased to direct the Church since the lit must also guide personal piety. But individual prayer has laws and character-istics of its own. The Church not.only tolerates but encourages non-liturgical and "popular" devotions, such as visits to the Blessed Sacrament, the Rosary, the Stations of the Cross, devotions to the Sacred Heart, and so forth, which, like the liturgy, have grown out of the life of the Church and correspond to the spiritual needs of the faithful. 27 J' PUTZ Reuietu fi~th century. "There is still a continuous development of dogma; a [ortiori there must be a development and progress of liturgy. The fashionable underrating (or contempt) of "popular". devotions is also rooted in lack of understanding of the laws of life and is clearly contrary to the mind of the Church. Both corporate life and individual" life in the Church have the same source, Christ. Together they constitute Christ'~ life in His Mystical Body. It is necessary that both be intensely cultivated and that the correct tension between them be maintained. After these general considerations we shall briefly analyze the doctrine of M~Cstici Corporis concerning some particular exaggerations connected with the liturgy. At first sight, the mention of these "errors" might seem out of place, unrelated to the general theme of the encyclical. In reality it is closely connected with the rest. In the dogmatic part, while explaining the theology of the Mystical Body, the Pope has been at pains to show how in this Body the personal and the social, the interior and the exterior, the spiritual and the juridical elements are united in one common source and purpose. He then con-demns two errors ~vhich tend to obliterate the permanence of the individual person in the Body and the need for personal endeavor; and now he vindicates the rights of the individual in his devotional life. I, Frequent Confession The same [disastrous] result follows from the opinions of those ~vho assert that little importance should be given to the frequent confession of venial sins. Preference is to be given, they say, to that general confession which the Spouse of Chris~: surrounded by her children in the Lord makes each day through her priests about to go up to the altar of God. The confession of sins at the beginning of the Mass is an impres-sive act, very appropriate before the celebration of the sublime mys-teries. It purifies the soul and disposes it to offer the sacrifice of expia-tion with greater fervor. The absolution after the Confiteor, though not efficacious ex opere operato as in the sacrament of penance, is a sacramental. Through the intercession of the Church it tends to arouse in those present true sorrow by which they merit the remission of their venial sins. Though in its present form it is of late origin, yet some such confession seems to go back to the earliest times. Even the Didache or'Teaching of the .Twelve Apostles mentions it: "On the Lord's day being assembled together break the bread and 'make Eucharist,' having first confessed your offences that your sacrifice may be pure." 28 Januar!l, 1948 LITURGICAL AND PRIVATE DEVOTION However, zeal for this venerable practice may become indiscreet and weaken the esteem of frequent private confession. The sacra-ment is of course necessary in the case of mortal sins; but frequent confession of venial sins may seem to diminish our devotion for the daily public confession in which the Church wants each one to join wholeheartedly. This may have been the reasoni.ng of those of the "younger clergy" whom the encyclical mentions as belittling frequent confession. "It is true that venial sins can be expiated in many ways, which are to be highly commended," for example, by acts of charity~ public confession before Mass, and particularly Holy Communion; "but to insure a more rapid and daily progress along the path of virtue we wish the pious practice of frequent confession to be earnestly advo-cated." There are two reasons why this should be done: (a) The practice was introduced by the Church under the guidance of the Holy Ghost. Leaving aside the obscure question of its origin, it was approved by the Council of Trent and by Pope Plus VI. When the Synod of Pistoia expressed the wish that con-fession of venial sins be less frequent, on the principle that fa;niliarity breeds contempt, Plus VI cerlsured this declaration as "temerarious, pernicious, and contrary to the practice of saints and pious Christians approved by Trent." Plus X, in his Exhortation to the Catholic Clergg, deeply deplored the laxity of those priests who but rarely frequent the sacrament of penance and thus blunt the delicacy of their consciences. Canon Law wishes religious and seminarians to confess "at least once a week." A number of saints used to confe~s every day. St. Bonaventure recommended daily confession to the novices; and Father Louis Lallemant, to all who are especially desirous of perfection. However, these writers recommend the practice only to souls who can maintain a habitual fervor which is capable of resisting the tendency to routine and of daily making the spiritual effort required for a fruitful confession. (b) Frequent confession is an efficacious means of spiritual progress. The encyclical enumerates its advantages, both pedagogical ¯ and sacramental: "By this means genuine self-knowledge is increased, Christian humility grows, bad habits are "corrected, spiritual neglect and tepidity are resisted, the conscience is purified, the will strength-ened, salutary direction is obtained, and grace is increased in virtue of the Sacrament itself." 29 J. PUTZ Review [or Religious 2. Priaate Prager "There are some, moreover, who deny to our prayers any impetratory power, or who suggest that private prayers to God are to be accounted of little value. Public prayers, they say, prayers made in the name of the Church, are those that re'ally count, a~ they pro-ceed from the Mystical Body of Jesus Christ." In reply to this objection, which he characterizes as "quite untrue," the Pope stresses thre~ points: (a) The dignitg of private prager.--To those who depreciate private prayer by extolling the liturgy as "the praying Christ," the prayer of Christ Himself in His Body, the Holy Father opposes the fundamental truth concerning Christian prayer/ all prayer is the prayer of Cb'rist in His body. "For the divine Redeemer is closely united not only with His Church, His beloved Spouse, but in her also with the souls of each one of the faithful, with whom He longs to have intimate converse, especially after Holy Communion." Public prayer is only one part of the Church~s prayer, the most excellent because it "proceeds from Mother Church n rseir. However, every prayer, even the most "private," has "its dignity and efficacy." It is the prolongation of the soul's eucharistic communion with Christ. It is the prayer of Christ praying in His members and as such is never an "isolated" prayer but is part of the Catholic prayer of the Mystical Body, united with those of all the other members and ~benefiting the. whole Body. "For in that Body no good can be done, no virtue prac-ticed by individual members which does not, thanks to the Com-munion of Saints, redound also to the welfare of all." Every prayer thus has a social value. (b) P?age~ ot: petition.--Quietism rejects all prayer of petition as" meaningless, since God knows better than we what is good for us and He desires our good more than we do ourselves. Some liturgists belittle prayer for one's own individual needs as fostering individual-ism. They argue that we should always pray as members, according to the teaching of Christ ("Our Father. give us this day our daily bread.") and the practice of the liturgy which prays in the plural for the needs of all. To pray in the plural ~s no doubt a beautiful practice which keeps us conscious of our union with God's fancily and Christ's Body; but within this Body the members remain "indi-vidual ~0ersons, subject to their own particular needs." Hence it can-not be wrong for them "to ask special favors for themselves, even temporal favors, provided they always submit their will to the 30 Januarg, 1948 LITURGICAL AND PRIVATE DEVOTION divine will." ¯ (c.).Uti!it~t o~: rnedtiff pra~ter.--"As for m~ditation on heavenly things; not only the prbhduncements Of the Church but also the example of' the saints are a proof of the high esteem in which it must be held by all." Liturgical prayer must be vivified by personal medi-tation, and prdgress towards perfection requires an intimate con-sideration of the truths of our faith and frequent communing with the Spirit working in the silence of the soul. Pius X, who praised the liturgy as the" indispensable source of the Christian spirit, had' equal praise for daily meditation; which he declared necessary for a priestly life (Exhortation to.the Catholic Clergy, 1908). Pius XI, who in Divini cultus (1928) extolled liturgical piety, wrote a special ency-clical to recommend the methodical prayer of the spiritual exercises, particularly those of St. Ignatius (Mens nostra, 1929); and the Church wants her priests to practice daily meditation and to make ¯ frequent retreats (canons 125, 126). 3. Prager to Chrisi "Finally, there are some who say that our prayers should not be addressed to the person of Jesus Christ Himself, but rhther to God, or to the Eternal Father through Christ, on the ground that our Savior as Head of His Mystical Body is only 'mediator of God and men.' " " Of course no Catholic denies that Christ is also God and that we may pray to Him. But we are often told by liturgists and even by theologians that we should rather pray to God the Father through Christ Our Lo~d if ov~e want to conform our p~ivate prayer to the . spirit of the liturgy, to the mind of Christ and of the Church, and to sound theology. To a "christocentric" piety, which at present is supposed "to d6minate private and popular devotion, these w~iters oppose a "theocentric" piety. The difference between these two is well explained by, D. yon Hildebrafid: "In christocentric piety, Christ so to speak stands before us and looks at us, while we at the same time look into His visage. In theocentric piety, Christ also stands before us, but He is turned towards the Father, on the summit of humanity, so to speak, leading us to the Father and preceding us on that way." In christocentric piety we adore Christ and pray to Hirfi. In theo-centric piety, we pray to the Father through Christ and with Christ; . ChriSt is the mediator, the head of humanity, our brother,u UIn his original article, Father [Sutz developes at some length the argumerits "in favor of prayer through Christ . " We give them in brief summary in the section in brackets which follows.--ED. 31 LITURGICAL AND PRIVATE DEVOTION Reoieto for Religious [The arguments in favor of prayer through Christ look impres- "sive. It is said that Jesus Himself always addressed His prayer.to the Father; that He emphasized His mediatorial function when He taught the disciples to pray; and that in early Christianity the solemn prayer of the Church was directed to the Father through Christ. This prayer through Christ is said to be theologically preferable because it brings out the fundamental truth of Christ.ianity, namely, that Christ is truly man--our Brother, a Mediator between men and God, our High Priest who is like unto us and who offered Himself for us, our Advocate with the Father, our Head who li;¢es and prays in us. Prayer of this kind keeps the humanity of Christ from being obscured and the Mystery of the Blessed Trinity from becoming a dead dogma; it makes us conscious of our union with the other members of Christ, prevents us from concentrating on the "dreadful" inaccessibility of God, and keeps a balance in our veneration of the saints.] Such is a brief sketch of the arguments. They do bring out the need of keeping alive the consciousness of Christ's humanity, His mediatorship and union with the Mystical Body~the encyclical on the Mystical Body Was written for that very purpose. But they are one-sided because they stress Christ's humanity so much that the-¢ unconsciously obscure His divinity and suggest that prayer to Christ is less perfect, less Christian, less conformed to the mind of Christ and of the Church. This, the encyclical declares, "is false, contrary to the mind of the Church and to Christian practice." The theological argument implies that Christ, as Head of the Mystical Body, is to be regarded only as our brother and mediator, that is, as man. This is incorrect, "for strictly speaking He is Head of the Church adcording to both natures together." The uniqueness of Christ consists precisely in this inseparable union of the divine and the human. He is the mediator because the extremes are united in His person; and when we look on Him as our brother, we cannot forget that He is our God. This is why both forms of prayer are necessary: through Christ and to Christ. They are mutually corn-plementary. The two aspects of Christ are clearly brought out in the prayer of the early Chtirch: they prayed not only to the Father, but equally to Christ following His own invitation. Indeed both the first pub-lic prayer and the first private prayer that have been preserved are addressed to Christ. "It is true," the encyclical states, "that prayers were more commonly addressed to the eternal Father through His" January, 1948 GIFTS FOR RELIGIOUS only-begotton Son, esp.ecially in the Eucharistic Sacrifice; fbr: here Christ as Priest and Victim, exercises in a .~pecial m~inner His office of mediator. Nevertheless, prayers .dir,ect.ed .t9 t~e Red.ee~yr ale. not rare, even in the liturgy of the Mass " though they are naturally,more frequent in private devotion. . _ " Hence pray, el through Christ arid pra.y,e.r to CI~ris~ "are eq~ialIF Christian[ The two together consmute- the complete, Christian prayer; "for every Christian must clearly~ ufiderstand that the man Christ Jesus is truly the Son of God and Himself t~uly. God." The Catholic doctrine, which excludes all one-sided views, is admirably summed up by St. Augustine: Christ (our Head) is Son of~God and Son of man, one God with the Father, one man with mankind. Hence when we speak to God in supplication we do ~not separate from Him His Son, nor does the Son's Body when it prays separate from itself its Head. Thus the same Lord Jesus Christ, Son of God and only savior of His Body, prags for us and in us and is praged't9 bg us. He prays fbr us as our priest; He prays in us as our Head: He is prayed to by us as our God . We pray therefore to Him, through ~Hiro, in Him.a " Git s Religious Adam C. Ellis, S.l~ II. Common Li{e and Peculium THoEf vowte mofp poorvael rtthyi nisg sn. oBt yt hpeo sointilvye n porremsc rfoiprt iroenli gthioeu Cs hinu rtchhe huases provided additional norms intended to safeguard the vow and to foster the spirit of poverty. The'~most important of these is the precept obliging all religious to observe common life, that is, to receive everything they need in the line of food, clothing, furnishings,, and so forth from the community in which they live. These needs are to be supplied from a common fund to which the .religious contribute whatever they earn or whatever is given to them because they are religious. Common life is of apostolic origin. It. was observed in the primi-tive Church by all the faithful, as we read in the Acts of the Apostles: SEnarratlo in psalmurn 85, n. I. (P~L. 37, 1081). 33 ADAM (2. ELLIS Reoiew [or Religiot~s And all the believers were tbgether, and had everything in common: and selling their possessions and belongings they distributed the proceeds to all, according to the needs of each one (2:44, 45). Now the multitude of the believers were of one heart and one soul: and not one claimed any of his property as his own, but everything was common to them (4:32). None among them was in need: for all who were owners of lands qr houses sold 'them, and bringing the proceeds of the sale hid them at the apostles' feet: and a distribution was made to each according as anyone had need (4:34, 35). As the number of the faithful increased, ~ommon life disappeared among the laity but was continued among the clerics, who lived in the city with their bishop and shared in the common fund provided by the faithful for their support. Gradually, however, as Chris-tiani~ y spread from the titles to the countryside, many of the clergy' left the bishop's community to live~among the faithful near their churches, and community life was confined to the clergy of the cathedral churches. Even this form of common life°eventually fell into disuse, but the~ apostolic tradition of common life was still per-petuated by the religious orders whose founders had incorporated it into their rule, ~.nd finally the Church prescribed common life for all religious. For a better understanding of canon 594, which prescribes com-mon life for all religious, it will be well to give here the more impor-tant sources of legislation upon which it is based, beginning with the Council of Trent. " Document I In its twenty-fifth session (December 3, 1543) the Council of Trent legislated for the reform of religious. At that time all reli- ~gious had solemn vows in an order, and there were no religious con-gregations with simple vows. Here are two selections from the first two chapters regarding common life. I. Since the ho!y Synod is not ignorant of the splendor and utility which accrue to the Church of God from monasteries piously instituted and rightly administered, it has--to the end that the ancient and regular discipline may be the more easily and promptly restored where it has fallen away, and may be the more firmly main-tained where it has been preserved--thought it necessary to enjoin, as by this decree it does enjoin, that all regulars, men as well as women, shall order and regu-late their lives in accordance with the requirements of the rule which they have pro-fessed: and above all that they shall faithfully observe whatsoever belongs to the perfection of their profession, such as the vows of obedience, poverty, and chastity, as also all other vows and precepts that may be peculiar to any rule or order, respectively appertaining to the essential character of each, and which regard the observance of a common mode of living (comm~nera oitara), food, and dress. II. Superiors shall allow the use of moveables to the religious in such wise that their furniture shall be in conformity with the state of poverty which they have 34 ~anuarg, 1948 GIFTS FOR RELIGIOUS professed; and there shall be nothing therein superfluous, but at the same time nothing shall be refused which is necessary for them. But should any be dis-covered 9r be proved to possess anything inany other manner, he shall be deprivi:d during two years of his active and passive voice, and also be punished in accordance with the constitutions of his own rule and order. Document. II In some places the reforms i~f the Council of Trent were intro- ¯ duced with great accuracy and fidelity, notably by St. Charles Bor-romeo in the archdiocese and province of Milan. In other places only a halfhearted1 attempt at reform was made, while some monasteries made no effort whatsoever to carry out the decrees of the Council. Fifty years after the close of the Council, Clement VIII determined to enforce its laws regarding the reform of religious and to that end issued a forceful decree entitled Nullus omnino, (July 25, 1599). We quote the paragraphs regarding common life and its observance. 2. In order that the decree 'of the Council of Trent regarding the observance of the vow of poverty may be more faithfully observed, it is orderdd that none of the: brethren, even though he be a superior, shall possess as his own or in the name of the community, any immovable or movable goods, or money, income, pension (census), alms . . . no matter under what title they may have been acquired, even though they be subsidies given by relatives, or free gifts, legacies, or donations, but all shall at once be given .to the superior and incorporated in the community, and mixed with its other goods, income and monies, so that from it [the common'fund] food and clothing may be supplied to all. Nor is it allowed to any superior what- . soever to.permit the same brethren, or any one of them, stable goods even by way of usufruct or use, or administration, not even by way of a deposit or custody.~ 3. The clothing of the brethren and the furniture of their cells is to be pur-chased with money from the common fund, and should be uniform for all the breth-ren and for all superiors. It should conform to the state of poverty which they have vowed, so that nothing superfluous may be admitted, nor anything which is necessary be denied anyone. 4. All, including superiors, no matter who they may be, shall partake of the same bread, the same wine, the same viands, or, as they say, of the same "pittance" (pitantia)l in common at the first or second table unless they be prevented by illness; nor may anything be provided in any manner whatsoever to be eaten pri-vately by anyone; should anyone sin in this matter, let him receive no food on that day, ~xeept bread and water. Document III A century later Innocent XII was obliged to take a vigorous hand in suppressing abuses which still existed or had newly come into being. He tried also to remove the cause of these abuses which lay 1The word "pittance," derived from the late Latin pietantia shortened to pitantia, mea.nt (1) a pious donation, or bequest to a religious house, to provide an addi-tional allowance of food or wine, or a special dish or delicacy on particular feast days: (2) The allowance or extra portion 'itself, as in our text. 35 ADAM C. ELLIS Reoieto [or Religious principally in the lack of sufficient funds to support the monasteries. 3. Let superiors carefully see to it that" eyery~hing which pertains to food and clothing, as well as to all other needs of life, be promptly supplied to each religious, and especially in time of sickness that nothing pertaining to the recovery of health be wanting to anyone. 6. For this reason no more religious should be allowed to dwell in the same house than can be conveniently supporte~l by its income, and by the customary alms, including those given to individuals, or by any other revenue accruing to the common fund. 9. For the future n9 monasteries; colleges, houses, convents, or other places of religious men may be founded, erected, or established in any manner except under the express obligation that common life be exactly obsert~ed perpetually and invio-lately by all dwelling there; and therefore no such foundations are to be permitted hereafter unless, in addition to other requisites,~ it shall be first lawfully established that the annual revenues, or a certain hope of alms, will be sufficient to provide decent support for at least twelve religious living in the exact observance of com-mon life. Document IV To repair the ravages caused to religiou~ orders by the French Revolution and by the Napoleonic wars, Plus VII issued an impor-tant instruction through ~he Sacred Congregation of Bishops and Regulars, on August 22, 1814, from which we quote two paragraphs pertinent to our subject. VI. Superiors shall carefully see to it that in those houses in which at least twelve religious are to dwell, eight at least shall be priests. All who desire to be received into these houses shall make their request in writing, and in their own hand shall promise that they will observe the rule proper to their order, especially that regarding common life; which, in those places where it has collapsed, is by all means to be restored, at least according to the norms laid down in n. X. X. In those monasteries and houses in which the practice of common life was in vogue, it shall be retained in the future. In all other houses, of whatever kind or name, let common life be restored in matters pertaining to food, clothing, medicines for the si~k, and for journeys undertaken by command of the order. Document V Similarly, after the revolution of 1848 in the Papal States, Pius IX issued an oraculuro oioae oocis to all superiors general of orders. This was communicated to them by the Sacred Congregation of Bishops and Regulars under date of April 22, 1851. 1. In all novitiate houses perfect common life shall be introduced regardless of any indult, privilege, or exemption obtained by any individuals who are members of the community. 2. The perfect observance of the constitutions of each institute regarding pov-erty is to be restored in all houses of professors, of training, and of studies. 3. In every house there shall be established a common fund with the customary precautions, into which all the religious shall deposit ali monies, all privileges to the contrary notwithstanding; tior may they retain in their possession more than what is allowed'by their respective constitutions . And His Holiness reserves to danuar~t, 1948 GIFTS FOR R~ELIGIOUS himself for the future the right to make further disposition regarding indults to religious for the use of money. Document 'VI Some of our re~ders may remark at this point that all the docu-ments cited refer to members of religious orders, but hot to congre-gations with simple vows. To show that even before the Code reli-gious with a simple vow of poverty in a congregation were also bound by th~ obligation of common life, we shall quote two docu-ments. The first is a letter of the Sacred Congregation of Bishops and Regulars, dated December 30, 1882, and addressed presumabl.¢ to one or more bishops in Italy, since the introductory part of the letter is in Italian. We quote here the one number pertaining to our subject. The following rules concerning the-simple vow of poverty have been adopted by this Sacred Congregation of Bishops and Regulars, and it is customary to pre-scribe that they be inserted in constitutions which this Sacred Congregation approves: 7. Whatever the professed religious have acquired by their own industry or for their society (intuitu societatis), they must not assign or reserve to themselves, but all such things must be put into the community fund for the common benefit of the society'. Document VII The second pre-Code document referring .to common life for religious with simple vows in a congregation is made up of three articles contained in the Normae of 1901,, which were inserted in all constitutions of religious congregations approved by thh Sacred Con-gregation of Bishops and Regulars after that date. Art. 126. After taking their vows, whatever the Sisters may acquire by reason of their own industry or for their institute may not be claimed or kept for them-selves: but all such things are to be added to the goods of the community for the common use of the institute or house. Art. 127. In the institute let all things concerning furniture, food, and clothing be called and actually be common. It is becoming, however, that clothing for strictly personal use be kept separately in a common wardrobe and be distributed separately. Art. 128. Let the furniture which the Sisters use with the permission of superiors be in conformity with their poverty; and let there be nothing superfluous in this matter: and let nothing that is needed be denied them. It seems to be evident from the documents quoted that, at least since the Council of Trent, the Church has desired that all religious should practice common life according to the norms laid down in these documents. We are now prepared to study the present legisla-tion as contained in canon 594. ~anon 594, § 1: In every religious institute, all must carefully observe com-mon life, even in matters of food, clothing, and furniture. 37 ADAM C. ELLIS Review for Religious § 2. Whatever is acquired by the religious, including superiors, according to the terms of canon 580, § 2, and canon 582, 1°, must be incorporated in the goods of the house, or of the province, or of the institute, and all money and tides shall be deposited in the common safe. § 3. The furniture of the religious must b~ in accordance with the poverty of which they make profession. I. In every reliqious institute," According to the definition of canon 488, 1°, a religious institute means "every society approved by legitimate ecclesiastical authority, the members of which tend to evangelical perfection, according to the laws proper to their society, by the profession of public vows, whether perpetual or temporary." Hence all true religious--whether bound by simple or by solemn vows in an order, or by simple vows, either temporary or perpetual, in a diocesan or in a pontifical congregation--are bound by the obli-gation of common life as laid down in the canon. 2. All must carefull~t observe common life. By reason bf his profession of vows a religious is incorporated, that is, becomes a member of his religious institute, subjects himself to the authority of its superiors, and promises to live in accordance with the prescrip-tions of the rules and constitutions. Strictly speaking, to be a reli-gious only the foregoing conditions need be fulfilled; and in the early centuries of the Church hermits, solitaries, and the like actually were true religious by reason of their subjection to the same rule and to the same superior. For many centuries now, however, the Church requires by positive law that religious llve a community life, that is, that they be united under one roof where they live, and pray, and work in common. This is the meaning of the words "the firmly established manner of living in community" in canon 487, which defines the religious state. Again, canon 606, § 2 supposes the obli-gation of living in community when it forbids superiors "to allow their subjects to remain outside a house of their own institute, except for just and grave cause and for as brief a period as possible according to the constitutions." This living and working .and praying in community may be called common life in general. 3. Even in matters-of food, clothing, and furniture. Here we have the specific meaning of the term "common life" as ordinarily used in canon .law. Supposing always that religious are subject to the same superior and that they observe a common rule and live in community, the Church obliges them to have everything in common as regards their daily needs. Food, clothing, and the furnishings of dormitories and cells must be the same for all and must be supplied 38 Januarg, 1948 GIFTS FOR RELIGIOUS by the community from the common fund. (See documents I, I; II, 2; III, 3; IV, 10; V, 1; VII, 127). A special diet for the sick, warmer or additional clothing for the aged, provided by the com-munity, are a part of common life, since all such necessities will be supplied to all the members of the community who need them. (See documents II, 4; III, 3; IV, 10). We shall not go into detail here, since this matter has already been explained in an article on Com-mon Life in this I~vlEw (II, 4-13). For our present purpose, which is to explain the obligation of common life in relation to gifts to religious, it will be sufficient to state the principle: Food, clothing, and lodging is to be supplied to all the religious by the community according to this standard: "Let there be nothing superfluou.s in this matter, and let nothing that is needed be denied." (See documents I, 2: II, 3; VII, 128). 4. Whatever is acquired bg the religious, including superiors, according to the terms of canon 580, § Z, and canon 582, 1% must be incorporated in the g6ods of the house, or "of the province, or of the institute. This second paragraph of the canon on common, life deals with the sources of income which constitute or augment the common fund that is necessary to provide the members of the corn-munity with everything they need. (See documents II, 2: V, 3; VI, 7; VII, 126). A religious who has taken a solemn vow of poverty has lost his right to ownership, hence everything he receives personallg goes to his order, province, or house, according to the constitutions (canon ¯ 582, 1°). A religious with a simple vow of poverty retains the ownership of his property and the capacity to acquire other property (canon 580, § 1) as was explained in the article "'The Simple Vow of Poverty" (Review for Religious, VI, 65). Such property is called the personal property of the religious, in opposition to the common property which constitutes the community fund. A second source of income is that derived from the recompense for services rendered by the religious, such as salaries, honoraria, sti-pends, and the like; and a third from the free-will offerings of the faithful given either directly to the community, or to a religious because he is a religiousi hence, for his community. Canon 580, § 2 tells us that "whatever the religious acquites by his own industry or in respect of his institute, belongs to the institute." All such monies must be turned in to the community, and must be incorporated in the goods of the house, or of the province, or of the institute (as the con- 39 2LDAM C. ELLIS Review for Religious stitutions,shall determine). To "incorporate in the goods of the house" m~eans that all such monies become a part of the community fund, that the religious to whom they were given has no right to them. Hence a superior may not put aside any such monies in a separate fund to be drawn upon later for the benefit of the religious who received it. The administration of tl~e community fund is entrusted to the superior and to the officials empowered by the constitutions (canon 532). They should remember that they are not the owners of the community fund, but that they merely administer: it for the benefit of the community. Hence they are not allowed to derive any personal benefit from this administration. 5. All the mone.tl and titles shall be deposited in the common safe. Therefore no religious, not even the superior, may habitually keep money on his person, or in his room, or anywhere else. All must be kept in the common safe or treasury, which in a small com-munity may be a locked drawer in the treasurer's office, or the pocket-book of the superior. Modern commentators allow superiors to give religious engaged in the ministry or teaching or other occupations which require frequent trips through a large city a small sum of money for car or bus fare to last for a week or so at a time. Titles here means any paper representing money: stocks, bonds, mortgages, and so forth. As a matter of fact in practice the Sacred Congregation of Religious approves keeping such papers in a safety deposit box in a reliable bank. Surplus cash may also 15e kept in a bank. 6. The "furniture of the religious must be in accord with the poverty of which they make profession. (See documents I, 2; II, 3; VII, 128). In the first paragraph of the canon the term "furni- 'ture" included all moveable articles which a religious needs for his personal use as well as for the performance of the work assigned to him. Paragraph One stresses the fact that all these things are to be supplied to each member of the community by the community, which is the essence of common life in regard to poverty. Here in paragraph three the term "furniture,"' while including the moveable articles just mentioned, refers especially to the furnishings of the religious house; of the dormitories or ceils of the religious, of the refectory, community room, and so forth. A norm is laid down regarding the quality and quantity of such equipment, namely: "the poverty of which they make profession." The spirit of poverty pro- 40 danuaqlo 1948 GIFTS FOR RELIGIOUS fessed by each institute will be determined by the rule and the con-stitutions, and by custom. Institute will differ from institute in this matter, and what may be considered a necessity in one institute, may well be looked upon as a superfluity in another. Some religious communities use table cloths, others do not; in some the religious wear shoes, in others they do not. Still the Church approves all of them, provided they observe common life in accordance with the poverty which they have vowed. Adoantages of cbmmon life. Common life is a great help to an easier and more perfect observance of the vow of poverty; it develops the spirit of poverty by detaching the heart from temporal things and from the comforts of life, leaving peace and tranquillity of soul in their place. Common life ensures perfect equality among all the members of the community because it forestalls any preference being shown those who have been favored by the accident of wealth. Regrettable dif-ferences of treatment are thus avoided, as well as the resultant dis.- satisfacti6n and discontent which are an enemy to union and charity, and which harm the religious spirit. Sanction for common life. The first sanction for the law of common life may be gathered from the report which must be sent to the Holy See every five years by all superiors general of institutes approved by it (canon 510). On March 25, 1922, the Sacred Con-gregation of Religious issued a detailed questionnaire which must be followed in making out this report. Question 84 reads as follows: Is common life everywhere 6bserved; are the necessaries, especially as regards food and clothing, supplied by the superiors to all the religious in a manner becoming paternal charity, and are there any who perhaps procure for themselves these things from outsiders? (Official English text, "Acta Apostolicae Sedis, 1923, p. 464). The second sanction which emphasizes the importance of com-mon life in the eyes of the Church is contained in the special penal-ties she has seen fit to impose upon those who do not observe this law. Canon 2389 of the Code reads as follows: Religious who, in a notable matter, violate the law of common life as pre-scribed by the constitutions, are to be given a grave admonition, and if they fall to amend are to be punished by privation of'active and passive voice, and, if they are superiors, also by privation of their office. A third sanction concerns ordination: "In houses of studies perfect common life should flourish; otherwise the students may not be pro-moted to orders" (canon 587, § 2). 41 ADAM C. ELLIS Retqew for Religious Peculium Delinition. For practical purposes we may define peculium as a small sum of money (or its equivalent) distinct from the common fund, Which is given .to an individual religious to keep for his personal use, and which is something over and above "what is required for his immediate needs. Distinct/Yore the common t:und. This money may come from any source: from thepatrimony of the religious, if he has any; from gifts or pensions received from relatives or frien~ls; from the recom-pense given for work done by the religious '(in all three cases it has never been a part of the common fund) ; or it may be given by the superior out of the common fund. Once it is gls, en the religious or set aside for his use, it is no longer, part of the common fund, but distinct from it. Given to an individual religious. This excludes what some authors call peculium in common, which is permitted by some con-stitutions or by custom, whereby the superior may give an .equal amount from-the common t:und to all'the members of the com-munity for the same purpose: for food, or clothing, or for other necessities. Though. not violating the essentials of common life in so far .as t.he money is given from the common fund and in an equal amount to all, still it derogates from the perfection of common life,. which requires~ that all necessities be supplied directly by the ~om-munity and that no religious keep money in his possession. Further-more it exposes the religious to the danger of being frugal in the use of, his allowance in order to have some mo~ey for other, perhaps even superfluous, things. In our definition we are considering only money .0.r.its equivalent which is.given to religious as individuals for personal needs. This is what authors term vita privata as contrasted with vita communis. '. To keep for his personal use. It is to be used by the religious for h~'mself, for food or clothing, or for other necessary or u~eful ~rticles he may require. But if the money is given him for pious ~auses, for instance, to distribute to the poor, it Would not constitute a peculium. Over and above what is requii'ed for his immediate needs. The clothes a religious wears, the books given him for his use, the money given tO go on a journey, do not constitute a peculium. These are .for immediate use. The idea of peculium ~s to have a sum of: money in reserve for future needs. ¯ . 42 GIFTS FOR RELIGIOUS Canonists distinguish two kinds of peculium: perfect or inde-pendent, and imperfect or dependent. Perfect or indeloendent peculium is money acquired by a ,religious with the intention of using it independently of the superior, that is, Without supervisiqn of any kind and without other action on the part of the superior. Irnpe.rfect or dependent peculium is that which is employed by the religious with the consent, either implicit or explicit, of' his superior, who may 'curtail or revoke it at will. History of Peculiur,. There is no doubt about the fact that the use of pec.ulium was customary.in many religious houses before the Council bf Trent. It was asserted by many that the Decretals of Gregory IX allowed dependent peculium, while others maintained that these Same Decietals expressly forbade even a dependent peru; lium. There seems to be no positive proof in favor of either con-tention in the Decretals themselves. The Tridentine legislation (see document II, 2) provided for' the restoration of perfect common life in all religious houses, Some' contended that it forbade .only perfect peculium, not the imperfect kind. Clement~ VIII, however, made it clear that. imperfect peculium was also forbidden, if not by the Council, then. certainly by hi.~ 6wn decree Nullus ornnino (see document II, 2, .3, 4). A century later Innocent XII renewed the prohibition of,peculium and endeavored to remove one of its common causes, insufficient community funds, by forbidding all religious houses tooreceive more subjects than. they could support (see document III). ~ . ~ The French Revolution, the. Napoleonic wars, and the Revolu~ tion in the Papal States .wrOught havoc with religious, orders 'and houses and all but exterminated them. Marly religious were dispersed' and their houses despoiled. They were, obliged to seek their living wherever they could find it: by begging alms and by ~accepting char-itable subsidies from relatives and friends, and so forth. When peace was restored, and the. religious were ~llowed ~to reoccupy their old monasteries or open new ones, relatives and friends continued to send in gifts and Pensions: and since the religious had grown accus, tomed to keeping such funds for their private use, it is not surprising that the custom of allowing a dependent peculium arose in some reli-gious houses, and that in one or other case the use of dependent pecu-lium was written into the constitutions and received the approval of the Holy See. These are, however, the exceptions which prove the 43 ADAM C~ ELLIS Review for Religious rule. As we saw earlier, after each of the three catastrophies men-tioned above, tl~e Holy See carefully recalled to mind the obligation incumbent upon all religious to observe the law of common life and upon superiors.to eradicate all forms of peculium. Is peculium ever allowed? An independent pqcutium is directly contrary to the vow of poverty, since it grants an independent use of the peculium to the religious in such wise that his superior may not limit it in any way, much less revoke it. Hence the religious uses the money as his own which is an act of proprietorship contrary to the vow of poverty, ~[ dependent peculium, received with the permission of' the superior and subject at all times to recall and limitation on his part is not per se contrary to the vow of poverty~ since the religious .~s always dependent upon his superior in the use of it, and does :not use it as his own. It is clear, however, from what has been said above about ¢ofiamon life, that even a dependent peculium is directly con- ~rary to common life. By its very nature it is destined to be used for the personal needs of an individual religious; but common life demands that such needs be supplied by the community from the common fund. .Even after the Code of Canon Law was promulgated in 1918 with the strict provision for common life laid d~wn in canon 594, it is still possible that peculium may continue to exist in some reli-gious institutes, either by provision of the constitutions (by way of exception which proves the law), or by reason of custom. This latter ¯ case, however, will be circumscribed by the provisions of canon 5 of the Code regarding customs contrary to the Code. Canon 5 pre-scribes that only centenary or immemorial customs may' be tolerated by the ordinary if, in his prudent judgment, they cannot be stipo pressed, taking into consideration the circumstances of places and per-sons. Otherwise, even a centenary or immemoriaL custom is to be suppressed. Peculium is the enemy of common life, and the Church would gladly suppress it entirely if that could be done conveniently. She tolerates it under certain conditions, but at the same time she has stated in no uncertain terms her opposition to and her disapproval of all such private funds. To conclude with a statement of an eminent Dominican canonist: Experience has shown that the use of peculium, even when dependent on supe-riors, always brings great harm to religious discipline. Hence the obligation upon 44 ¯ ~anuar~o 1948 GIFTS FOR RELIGIOUS all, and especially upon superiors, of watchfulness~ and care lest such a pernicious custom be introduced into religious families, and in case it has already been intro-duced, of eradicating it if that be possible.2 Summary 1. The use of temporal things on the p.a, rt of religious is limited not only by the vow of poverty but by positive regulations on the part of the Church, notably by the obligation to observe common life, which is imposed on all religious by canon law. 2. The law of common life requires two things: (a) that all the needs of the religious, especially food, clothing and lodging, shall be supplied by the community from the common fund, according to a standard of living that is consistent with the spirit of poverty proper to each institute; (b) that the religious on their part con.- tribute to the common fund all the fruits of their industry as well as all gifts they receive by reason of the fact that they are religious. 3. While all luxury, excessive comforts, and prodigality are to be avoided in providihg for the needs of religious, it will be well for superiors to be generous and to avoid parsimony. Thus they Will insure a happy and contented community in which all reasonable religious are satisfied with the common fare and are not tempted to seek necessaries outside the community. 4. "Superiors shall not refuse the religious anything which i~ necessary, and the religious shall not demand anything which is superfluous. Hence charity and solicitude are earnestly recommended to superiors, Leligious moderation to subjects" (Vatican Council). [EDITORS' NOTE: The first article of this series on gifts to religious appeared in Volume VI, pp. 65-80.] OUR CONTRIBUTORS 2. PUTZ is a member of ~the theological faculty of St. Mary's College, Kurseong, D. H. Ry., India. T.N. JORGENSEN is a professor of English at Creighton Uni-versity, Omaha, Nebraska. ADAM C. ELLIS and GERALD KELLY are professors of canon law and moral theology respectively at St. Mary's College, St. Marys,,Kansas. Both are editors of this Review. 2Fanfani, De lure Retigiosorurn, n. 225, dubium I, b., p. 250. 45 t oo1 Reviews THE SPIRITUAL DOCTRINE OF SISTER ELIZABETH OF THE TRINITY. By M,. M. Philipon, O.P. TranSlated by a Benedictine of Sfanbrook Ab.bey. Pp. xxiil -I- 2S5. The Newman Bookshbp, Wesfmlhster, Maryland, 1947. $3.7S. Sister ]Slizabeth of the Trinity is one who in our own age was made perfect in a short time and whose spiritual life was to a very remarkable extent thoroughly permeated with Catholic dogma. This work is a study, so to speak, of theology in a living person. Sister Elizabeth was born Elizabeth Catez at Bourges, France, in 1880. As a .little girl she had a furious temper. At the age of eleven apparently, when she made her first confession, she experienced what she later called her "conversion." From then until she was eighteen she struggled courageously against her two great faults, irascibility and excessive sensitivity. In her t~ens she used to write verse and in these outpourings manifested a desire to join the Carmelites. This ambition she could not achieve until she reached twenty-one. Mean-while her exterior life was like that of other girls of her age and con-dition. But not the interior. During a retreat when she was only eighteen she began-to have mystical experiences. In 1901 she did become a Carmelite at Dijon, and in 1906 she died. Many people in the English-speaking world will already have some firsthand acquaintance with her from her book In Praise of Gtor~l, translated and published some thirty years ago. The work under review is not a biography. The first words of tl~e author indi-cate its nature: "A theologian views a soul and a doctrine" (p. xvii). Father Philipon first gives a brief account of Sister Elizabeth's life and then shows by very copious quotations from her writings how she exemplifies a holy soul whose spirituality was most pro-foundly dogmatic. He .~ilso 'shows ~how her words can be used t6 illustrate certain theological opinions. Hence part~ of the bdok, fo~ instance, the sections on the gifts of the Holy Spirit, or in general the positions taken in mystical theology, will be r~ad by those who are wary with a wholesome bit of restraint. The author does not dis-tinguish'between Catholic theology and Thomistic doctrines. As her name suggests, Sister Elizabeth of the Trinity had a most ardent love for the ]31essed Trinity. Devotion to the Three Divine ., BOOK REVIEWS Persons was, so to speak, the very heart and center of her whole spir-; itual life. She could never do or say enough to give adeqo~ite expres-sion. to her'singularly deep and affectionate attachment to this the most sublime aspect under which Goi:l.can be thought of. Hence it was natural for her to,concentrate effort upon living alone, in silence and recollection, ~vith the triune God dwelling within the depths of her~soul. She had a special fondness for the Epistles of St. Paul and she became so fascinated with one idea in them (see Ephesia,ns 1:12: '.'predestined. ourselves to further the praise of his glory'i), that she adopted the corresponding Latin words laudern gloriae as a secon~ da.ry name.° In her five short ye, a~r~s, in the Carmelite monastery she. had much to suff~r from ill health. Thisshe bore with the most hLroic dispositions to show her love for Cl~rist crucified and to become like Him even in His hardest trials. Father Philipon concludes his st0r~ of Sister Elizabeth with the.s,e words of hers: "I bequeath to you this vocation which was mine in the bosom of the Church Militant, and which I shall fulfill unceas-ingly in the Church Triumphant: The praise of glory of the'o~ost" holy Trinity." -G. AUGUSTINE, EELAi~r~, S.3. QUEEN OF MILITANTS. By Emil Neuberf, S.M. Pp. ~'ili'-]- 135. The , . Grail, Sf. Meinrad, Indiana, 1947:$1.25 (paper); $2.00 (clofh).~. Originally written in Fren'ch, Queen of Militants is addressed' primarily to the 3ocists, Ja~ists, and similar militant group~ of 3;dung European workers who are actively seekidg to bring. Mary to her rightful place in daily social, ~polltical,. and religious life. 'But its lines are directly applicable to all those working in America for the. same noble purpose of restoring all things m Christ, through Marry. The book is colloquial in tone, at times wi'th .almost the insist-, ence and patronizing manner of a sales tfilk or a"magazine advertise-ment; but it is saved from loss o~'dignity by i~s deep sincerity a'~d clear forceful statement of im. por.tant truths. The too~insistent style is also saved by an abundance of¯ quotation, often fromSt. Montfort and Father Chaminade, and by the many stories which frequently recount the activities of the militant Marian organizations of present-day Europe. The book is divided into three sections. The first part, "Mary's Place in the Life of the Militant," gives convincing arguments to show that Marian devotion is vital in. the life of the Christian worker of today. Title second part, "Mary Forming Her Militants," 47 BOOK REVIEWS Revieto for Reliyious shows how Marian devotion develops the zeal, courage, and other virtues which an apostle needs. The third part, "Combat Under Mary's Banner," faces the difficulties which the Marian apostle~ must. meet and gives the means--mainly the "prayers, works, and suffer-ings" of the" morning offering--with which to conquer them. The book should be a gold mine of ready-to-use material for those giving talks to sodalities or similar organizations. Father Neu-bert has evidently spent many years in reading and meditation upon the fundamental Marian truths, and at the same time has kept in touch with the youth of today. The following quotation is typical of any page in the book and will reveal both the weakness and power of the style. The passage is from the chapter, "Combat by Prayer," and foll0ws the simple but vivid retelling of the prayer of Moses on the mountain while Josue fought King Amalec's soldiers. There are thousands who imagine that success in their apostolate depends on their ability tb speak, to pin down their opponents, to'sell their magazine, to set up displays, to organize grand processions, or to hold enormous congresses. And why not, they ask? Aren't these the means socialists and communists and all our opponents use to draw souls away from Christ? Why don't these sa~ne means suffice to lead souls back to Him? If you reason thus, you are surely mistaken. With a knife you can slash a marvelous picture, or you can take the life of a man. But can you, with the same i.n.str.ument, restore a masterpiece or bring back the dead to life? To pervert souls is a natural work in the worst sense of the word. To lead them back to Christ is a superhatural work, the most difficult of all. Can you achieve something super-natural with merely natural means? If you gave a piece of lead to a jeweler to have him fashion a gold ring. or if you took a marble block to a sculptor and asked him to chisel a living person out of it,wouldn't they exclaim, "This man has lost his mind!"? For something of gold can be made only from gold; and a living being must come from a living source. Similarly, a supernatural end can be achieved only by supernatural means .'. Mary did not preach: she did not write: she did not found churches or apos-tolic works. She was content to pray and to suffer. But by her prayers and her sufferings she has contributed more to the salvation of men than Peter and Paul and all the other Apostles, and all the legions of Popes, bishops, and priests, diocesan and regular, who have announced the word of God to civilized nations and to barbarian peoples. ¯--T. N. JORGENSEN, S.J. MOTHER F. A. FORBES: Religious of the Sacred Heart. Letters and Short Memoir. By G. L. Shell. Pp viii ~ 246. Longmans, Green and Co., New York, 1947. $2.75. Margaret T. Monro did not overstate the case of Mother Forbes 48 ,lanuary, 1948 BOOK REVIEWS when she wrote several years ago: "At the time of her death in 1936 she could have been called, without exaggeration, the best-loved woman in Scotland." Born of an illustrious Scottish family, Alice Forbes (she later added Frances) was educated according to the highest standards of the day. During her middle twenties her enthusiastic interest in his-tory led her to regard the Protestantism of her forebears with a criti-cal eye, and after earnest prayer, study, and instructions, she embraced Catholicism. At the age of thirty-one she presented herself as a pos-tulant at Roehampton, where Janet Erskine Stuart was Reverend Mother Superior. If it is possible for the sp!rit of a religious institute to be inherent in anyone, that"possibility was actualized in Mother Forbes. The spirituality and manifold interests of the Religious of the Sacred Heart became her spirituality hnd her interests. She was a gifted writer, publishing over a score of varied works, histories, biographies, plays, anthologies; she was a poetess of insight; she was a teacher; most of all, she was a friend. Her interests, were as wide as the horizon and her enthusiasm as long as life itself. The greater portion of Mother Shell's book contains the corre-spondence of MOther Forbes to one of her sister religious, covering a period of twenty years. She reports with fidelity the many projects that are keeping her busy, the undertakings going on in the com-munity, the kind of impression they are making on their Protestant surroundings, as well as the arrival and departure of each of nature's beautiful seasons, t~ut it is the spiritual content of these letters which provides the greatest interest. Sacrifice, suffering, detachmentm and all for the love of the Sacred Heart--such was Mother Forbes' program. When Our Lord marks out for us th~ path of detachment and renunciation, He will have us to walk in it . It is a great consolation to think that . . ~ our cowardice will not be, through His mercy and His love, the means of thwarting His will in us . Is it too much to expect of us to say to Him: Ask, O Lord, and You shall receive, at every moment of the day, all and everything You ask? Her health was never strong. As early as 1913 she had been anointed, the first of many receptions of the last Sacrament; and in 1931 she writes, "Here is a letter from a poor thing crawling back from the gates of eternity. 'No admittance' again! Oh when? I thought this time I had eyery chance, and so did the doctor . " But no matter what the condition of her health, within the cloister of 49 BOOK NOTICES Craiglockheart College (Edinburgh) there emanated from Mother Forbes and spread throughout Scotland a ~weetness, a cheeifulness, a lightheartedness, a peace, and a devotion for others which was.Christ-inspired in every way:~--F. 3. GUENTNER, S.J~, " THE GREATEST ~CATHERINE: The Jife of Ca+herlne Benlncasa, Saln+ ,of S~ena. By Michael de la Bedoyere. Pp. viii, + 248. The Bruce Pub-lishlng Company, Milwaukee, 1947. $3.00. Saint Catherine of Siena, described by Ludwig Pastor as "one of ,the most marvelous figures in the history of. the world/' continues to be very fortunate in her biographers. All admirers of Catherine enjoyed Jorg~nsen's "virile" presentation of this Jo'an of Arc of th~ Papacy, and, .perhaps even more so, Alic'e Curtayne's deft. and delicate portrait of.the same great heroine.~ Some have thought that Enid Dinni~' gift for seeing the world invisible would, be the ideal, medium for delineating this valiant woman who so towered over her four-teenth century contemporaries, from the highest to the lowest. But one sees now that what was wanted was the telling of her story by a hard-headed British editor, one yiel~ling to none in .his admiration for Catherine in her hundreds of letters and the,classic Dialogu'es, yet at all stages of her story disengaging her from the fir~'reaiities of that "edifying" legend spun about her after her death. Tiie resulting Cathdrine lacks not a whit of the vibrant charm, or whole~souled service of Christ, especially in the service.of the. Pope, ~vhom she invariably styled "the Christ on earth," but she is also seen to be a guileless novice in politics, and a public figure whose one ~great triumph (restoring the Pope to Rome) Was surrounded with countless minor failures and tragedies. So; too, ~as Calvary. --GERALD ELLARD; S.J. GOD'S OWN METHOD. By Reverend Aloys;us MeDonough, C.P. (preface by 'Most Reverend Richard J. Cushlncj):~ Pp. 161. The Sign Press, Union City, N.J.,.1947. $2.00. "In quest of what is worthwhile, there is no sounder stratagem than to go to so

Issue 5.4 of the Review for Religious, 1946. ; RE VOLUME V / J,ULY 15. 1946 " Nu~BE~,~- ' , , CONTENTs "ORIGINAL SIN AND EDUCATION~Cyril VSIlert. S.J. " " 21,7 A TIMELY PAMPHLET . ¢ -.'. . , .' , 228 ~CONCE~NING DISTRACTIONS~ha'rles F. Donovan, S.J, ~ 2;29 IN CASE YOU DON'T KNOW IT~ * 232 "SAINT APPEARED TWICE"--CIem~t J. McNaspy, S.J . 233 ~ PLAN OF SELF-DENIAL WITHIN THE 'REACH OF ALL ~ "Robert B. Eitem S.J . " 239 gP~LS ~ORVOCAT~ONS ., . ~,.~ 2~ SPEAKING' OF NAMES--Claude Kean.O.F.M . DECISIONS OF THE HOLY SEE . ,249 OUR CONTRIBUTORS " . . TWO HE~RTS--W. H. Hingston S.J '. ~ 251 ANN~N~EMENT . - . ~. ~_. ~-25~ RECEPTION OF SEMINARIANS INTO RELIGIOUS INSTI~UTES~, Adam C, Ellis, S.J . :BOOKS RECEIVED . ' ~ ' 263 /QUESTIONS AND ANSWERS ' ,~ 22. Permission to Use G~ld Watch . 23.,Number of Delegates for General Chapter: Soliciting Votes 26~' 24. Use of Income from Special Fees '. . ~. 26~ 25. Religious Candidate Whose Parents Have,Bad Reputation 266~ ~ 26. Going to Confession in Order of Seniority . . ~ . 266 27. Communion Sundays ahd Contests to Promote Frequent Communion 267 28. Order of Precedence in Mdther House " " 268 BOOK REVIEWS-- ' , ~,~ The Mystical Life; Meditatio~ on the Passion: The Catholic Centre: Mission for Samaritans: Forming a Christian Mentality; How to Medi-tate; The Mystical Baldy of Christ: La ~iete Eucharistique: John Henr~ , , . Newman: Centenary Essays; The T h"ird Day Mano'logy: Mast'er and~ - Model: Dove Flights: Kyrie Elei~on:XTh~ P~ychology of Liturgical MU- " sic; The Life,of Father Pro 271 REVIEW FOR RELIGIOUS. ~uly, 1946. Vol. V. No. 4. Pu~lisfied bi-monthly; January, March:May. July, September. and November at the C011ege.Press,4 606 Harrison Street, Topeka, Kansas. *by-St. Mary's College. St. Marys, ,~ansas, . with ecclesiastical approbation. Entered' as second class ~atter/~anuar), ~'15, "1942. at the Post O~ce, Topeka, ~Kansas. under the act of March 3:. 1879. EditgrlaL Board: Adam C. Ellis, S.J. G, Augustine Ellard. S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider. S.J. " Copyright, 1946, by Adam C. ElliS, Permission is hereby. ~ra~n t e d for- quota't m:"n ~s. of reasonable length, provided due credit "be given this review and the auth6r.' Subscription price:, 2 dollars a year. Printed*ifi ~. Before writln~ to us,,please consult notice on inside 'back over~ ¯ ~' Or~gin~°l ~in ~nd Educa :ion Cyril Vollert, S.J. ~OST OF US who try to keep up with educational ~V~ controversies and discussions have~ become some-what surfeited with reiterated assurances that the one hope of salvaging this creaking world, so near the shoals of disaster, is education. We are told that education can save democracy, resolve the .c~lass struggle~ and confer on man. the good life.- " The striking t~I-iing is, much of this is true. But to realize'these great expectations education must be rightly conceived and rightly directed. It must be true education for man as he actually is; and it must be aimed at the right goal. Most of the. arguing about education is futile, and therefore fruitless, ' because those whd contribute the never~e.nding stream of articles, addresses, and books about education are so'often, unrealisticAn their view of the p.er~son who is to b~educate~d.or are wrong in t~eir idea.of t~e~upshot ofthe educational process. They are trying to stee~la rudderless sh~p throagh an uncharted sea to an unknown port. unless[we are right.in our notion of~the objec-tive to be a.t~ta[ned and of the~p.erson wh9 is to be educated, we are scarcely,.in a position to decide what the ~educational process ought to ~e. , . I,n this article.I s~all not pr3sume to fix the ~ltimate goal of education. Readers of this periodical know very. ~well what it is: ,God, whom we are to possess in the eternal happiness of the beatific vision. Nor shall I rashly attempt to outline an educational program. My purpose will be to describe the beneficiarydr" such a program and to indicate 217 CYRIL VOLLERT ' Reoiew /or t~elipiotts the proximate end to be achieved. The artist cannot pro-duce a masterpiece unless he knows the material he has to work on. Neither can the teacher succeed in transforming an uneducated person into an educated person unless he understands man as he actually is. The raw material of the educational' process is a boy or girl born in original sin, and still suffering the results'~ of original sin. This statement is not naive. It is not a bogy of a bygone day. It is true today and Will remain true for all time. Such a view is the only realistic view. Any other notion is false, or at least inadequate. But even tki'e truth that the person to be educated began life in original sin and still staggers under the burden of the consequences Of origi-nal sin may be distorted. To see the truth, two extremes have to be avoided: a vapid optimism and a groundless pessimism. Clear vision is n~eded, unobstructed either by rose-colored lenses or by smoked glass. The optimistic vie.w, credited by romanticists to the philosophy of Jean Jacques Rousseau but "actually as old as Pel~ag~us in the fifth century and his iritellectual ancestors, is that every man at his origin is wholly good. Let him alone; do not hamper or misdirect the natural play of his thought-processes and appetites; and he is capable of 'ifidefinite growth ingoodnegs. Signs of the break-up of the "electiv~ System" point to th~gradual abandonment of this view. But many. educators still do not know wh~t is to replace this shallow optimism. Rousseau and Eliot are no longer the .leaders to the promised land. Nevertheless the typical modern educator remains a Pelagian. /] The pessimistic view is also hoary with antiquity. Its crudest form, Manichaeism, regards all matter as evil. Therefore man, so far as he is a corporeal being, is evil. He is hopeless till he. gets out of his Body. A less irrational 218 1946 ORIGINAL SIN AND EDUCATION variety of this pessimism is the notion, characteristic of uncontaminated early Lutheranism and Protestantism generally, that original sin intrinsically corrupted man, l'eft him forever a sinner ihcapable "of morally good actions, and destroyed his free will. Nothing can really correct the depravity of Lutheran.man. His defilement can be covered up byChrist's merits, but he himself stays a sinful wretch, utterly corrupt. A trace of this idea of man, greatly diluted, is found sometimes among Catholics, even amdng educated Cath-olics and religious. They may have a notion, not very-pre-cisely formulated, that man's nature, though not wholly corrupted by original sin, was inwardly wounded so that his understanding, considered on the purely natural _level, is now intrinsically darkened and his will is intrinsically weakened. Those who harbor such an idea of man may have been Subjected to defective instruction On this point; or they may have failed rightly to grasp what was correctly taught; or they may have had teachers who repre-- se, nted a very small, and practically unimportant,-minority opinion tfiat man actually was thus injured by original sin. But there is no sound theological basis for this per: suasion. The truth is that man, coniidered simply as natural man, is as whole today, in intellect and will, as was man regarded in his purely natural endowment when he came from the creative hand of God. In other words orig-inal sin left man in no worse condition, on the purely human level of his mind and will, than he was before Adam cast his momentous decision against God. What is true in all that we hear about the disastrous effects of Adam's sin is this: the first man deliberately renounced God and thereby lost the supernatura! endow-ments which God had conferred on him for the whole 219 CYRIL VOLLER~. 'human~ race. Adam was created not Reoiew for Religious only in'a state~ of ¯ na.tural:perfecti0n, but .was elevated to.the~sonship of God by sanc._tifying grace,. Mor9o,ver,, to~ complement th!s~divine -gift and to enable Adam to preserve it for0himself and .the entire human family, God added other remarkable.gifts, notably, t_he.~gift of.integrity whereby all hispowers affd faculties were perfectly~subordinated to his. reason and.~.wi11., and the gift of immortality whereby his. body.~asi~sub~, 'jected to his~soul so that it was liberated from the necessity of fa!ling into corruption and death. These inconceivably .great bounties, all of ,,them beyond ,the capacities ,of human na°ture, Adam. received for himselt and for all his,~descend- By:_sinning Adam lost~them all~. He lost originals, jus-tice for himseff 'and fo~ his posteri.ty., His children and his children's children down to the end of time (with the unique)exception, ofo.th~ Bles'sed V4rgin'Mary).were begot-ten in.a-sta:te,.of estrangement from God. Instead' of.being ,bOrn sons. and daughters of God in sancti£ying grace: the,y. were,born.%without that relation to God,,,.the-only Fight relation.to God once God bad,elevated mankind i(in. Ada_m). to:the,supernatural level:~ ~They were born ~in,:the stat&of . ~ ~W.ith the sin inherited from" Adamgo theieffects.of, the sin:loss'[0f,the othe'r accompanying 'gifts, integrity, and im-morgality.:,,. ThereforeAdam's~children,are worse off ~ihan-he~-~ as.,.~ Forthey all come into°the,W.ofld withbut.-the grage of di,v, ine~sonship,, without integrit~y, without immottalit, y: ,Adam s,mn £change mankind for the wors~, ifi!,soul and.in :,, --But Adam's~ sin ,did not wreck his. human nature as. such.' We are no w6rse Off now than we ~oul'd have been if God had never elevated Adam to be His ~ad0pted son, with this exception: we ought to be biafn with sanctifying 220 July, 1946 ORIGINAL SIN AND EDUCATION grace, and we are not; find so we are born in a state dis-pleasing to.God, a state of sin. ~l~rue, if we ~compare ourselves with .A'dam as he actually was in Paradis'e, we are far .inferior,,. We are deprived'of the supernatural and.preternatural Preroga~tives¯ that. made him so extraordinarily perfe~t~a man. P~i0r fo baptism we lack the divine sonship he had; and so we come into the world as sinners. And even though.we-.recover tl~e . grace of divine sonshil3 in baptism, we lack the gift of integrity: and so we find in otirselves an unruly mass of conflicting .powers, the 10w~r at odds with the higheL th6 body unsubservient to the soul. We lack the gift of immor-tality,. and so we succumb to illness, wounds, gradual cor-ruption, and death. But if we regard only Adam's nature itself unperfected by any of these gifts, oar own natures ar'e just the same. Adam's-nature, left to itself, ,had the sameelements and equipment as otirs. If he had not had the gift of integrity-he. too w.ould, even without any sin, have experienced the same conflict among his faculties. His senses would have sought their own pro~er objects just as gtubbornly as ours do,-against the will's consent. 'His body .would have been exposed to illness, decant, and death. All this appears, quite reasonable. Our first pgrents, as ,they .actually were, with God's supernatur.al and preter- ' natural gifots added to" their natural make~up, were clearly superior to .tis. Bui if we disregard Whatever is preter-n~ atural arid supernatural, we headily seb th~at they .had the same nature as we their children have. : Only one thought, nagging at our memories of what We have heard and read, keeps thrusting forward an objdc-tion; we have been taught that, as a result.of original sin, ourintellects have been darkened and our wills have been weakened. This ii :the very statement in the elementary 221 (~YRIL VOLLERT Re~oiew for Religious catechis~ most 6f us have studied: "Our natur~ was cor-rupted by tl~e ~in of our fi~st parents, which darkened our understanding, weake.ned our will,.and left in us a strong inclination :to evil." ' ' This brings us to the heart of our discussion:, just what this statement means. It means that, without the gifts of original justice,'-particularly integrity and immortality, our minds are less able to acquir~e truth and our willsare less firm in pursuing good th.a.n if we had those, gifts. I~ does not mean that original sin has .intrinsically harmed our minds and wills so that their natural power to khow and ¯ will has b~en destroyed or i~apaired, ~ The doctrine taught by the familiar catechism of our childhood is of course true. But the trUth.admits of better wording; and the recent revision of this catechism puts the matter more clearly: "The chief punishments of Adam which we inherit through original sin are: death, .suffe)ing, ignorance, and a" strong inclination to sin." What~ever is taught by the ~.hurch about t.h~ darkening of the intellect and the weakenirig of. the~will can be under-stood, and actually is understood by .all great theologians;, in .the sense of a deterioration as compared .with the mind and will of man in the state of c;riginaljustice. .This is easily perceived, in .the °casfi of the will. God ~en~riche, d Adam;s nature, with the'gift of integrity, which lined up .all his powers and passions under, the control of his reason and will so that his animal appetites could not take the initiative in attracting ~him toward evil and could no~ prevail .against the command of'his will., In punish~ ment for his sin, Ad,am lost thisomarvelous gift for him-self and for all of us. We do not possess the gift of integ~ rity, and'so *there is lacking in us the perfect order among. our various powers ~and appetites which that~ gift would have proc~ured. In. other words, we are subject to unruly 222 dulq, 1946. ORIGINAL SIN AND EDUCATION c'oncupiscence, which means simply that each of our .appe-tites seeks its own good heedless of the good. of the whole person. When an attractive object confronts any of our senses, that sense can immediately reach out for the object quite independently of. the will's.consent, and even against the will's command. By that very fact our will is weakened. Concupiscence pulls us toward the tempting object even though we realize that taking it involves sin. We .may "already have reached out to seize it before the mind adverts to what we are doing: And even after the mind does take notice, the enticement still persists, the tug is still felt. We are much less able to resist the allurement than if the Senses were fully under our cohtrol. The will may say, "No!" Sense appetite says, "Yes!" And both will and sense appe- .,.rites. are mine. I am being torn between a higher and a lower good. I can resist, because :my will is still in charge. But often I give up; especially if, the battle is a long one. My will does not resist; I surrender, satisfy my lower craving at the expense of moral good, and so I sin. Adam in the state of original justice would have under-gone no such struggle. His will could simply have said, "No!" The sense appetite would, have straightway obeyed. Indeed, the sense appetite could not have been attracted to the object in the first place without the assent of the will. Therefore'my will is weaker than his; but only because.of the pull of concupiscence. My will, as a natural faculty just in itself, is in no way weakened by original sin. The same is the case with our intellect. Adam had a preternatural gift of infused knowledge. We have not. Therefore our understanding is dark as compared with his, for .his was bathed with divine light. If Adam had not ~inned, he would not have handed on his special, infused gift of knowledge to his descendants. For this knowledge 223 CYRIL VOLLERT Review [or Religious was a personal gift with-vc~ich God eciUipped the~fii~st-man, created.aS he Wasin adulthood in intimate communion with God and with a special office as teacher of the children.he was to beget. ~: ~ ._ ,. ~ - ~ :,~,.- ,~ Adam had, yev other endow, menfs~perfecdnghis intel-lect, Alohg with. the sanctifying grace that~ele~ated him to dupernatural heights went the infused'~virtues, theological and moral. Among these are faith and prudence,., which resided, in his intellect. These'he would h~ve~transmitted: But. he sinhed,~and,so could not. transmit sgnctifying grace and, all 'the:accompanying.gifts. We,~ born without.~sanc-tifying~, grace, begin life deprived of the infused virtues, .includidg " those ,.which would have.equipped ~our minds With a habitual~aptitude for higher truths, In this respect, too, our. minds are defective as com#ared with his before the Eall: . _ ~Bu~-here we must'consider another factor, which is :sel~ dora,well,brought out. In sinning, Adam~ lost, 'besi~h sanctifying grace>~ith its cortege of infused.'virtues, ,th~ preternatural~ gif~s~: of,integrity and immortality. with:~heqos£of, immortality~w_¢nt the loss of impassibility, 6r :immuflitw,.to~sfl.ffering, disease, and death~.,~:~His body was no longer.perfectl~ subject;to his sou.L: ~ ~ From' Adam.weinherit ~bgdies ~bereff of these~ gifts. .Not bnly are we sfibject to 'conCupiscence,~ b6t me-have .,bodies unprot&ted, from ~harm-bythe -g "~ "f t~s~ .:.o.~lm~"m -ortahty and impassibility.,. Ou~. souls are immorthl, ~but tEey ha.re not the' pow&~to i~part., i~mortality to bur bodies. ~us.left ,their nat6ral ~eakness; our bodies easily giveAn, to f~tig~e, .to a thousand different, diseases,',to, the decrepitude of advancing age, .and~:.to dissolution. All. this,,has weighty ~consequences for ~0ur ~no~ledg~ and our (apacity to learn. Obviously~ ,the,pull 0f-c6ncu~iscence,is a tremendous obstacle to the acquisition~of knowledge. Web.have a kin~ 224 ORIGINAL SIN AND EDUCATION ship for the concrete, the. sensible. Higher truths, especially the truths of theology, ,religion, and metaphysics, hav~ -little charm for most people. They waht to know and experience what is pleasant and easy. Whatever has a sur-face interest excites them. The clang of the fire-engine bell~ upsets the class; not only children in third grade but university students, and the professor himself, feel the urge fo rush to the window. Philosophy is hard put to it to rdsist the seduction of the radio. Mathematics runs a poor ~second to.movies. A game of ball in the nearby playground is. more fun than geography or arithmetic. Shakespeare. and Thackeray have less appeal than the funnies. Another important consideration, is the fatigue that goes with thinking. Continuity is essential to study. But the brain soon wearies and seeks distraction. Even under -the most favorable circumstances, sudh as absolute quidt. freedom from interruption, and robust health, mental con- ¯ centration is extremely hard work. We know how right Aristotle was When he remarked, "Learning is'accompanied by pain[" The experience of students is well formulat,ed in a wise man's saying that has passed into a p~overb.: "Knowledge maketh a bloody entrance." But ideal circumstances are rarely granted to us. Leisure for thinking is a luxury. The very necessity of caring for the bbdy's needs takes up the most valuable portion of our time and eneigies. The majority of mankind must spend half or more of each working day in sheer toil for bread~ What leisure is left is without the freshness of mind required for acti,~e thought. -Even when a person has leisure and opportunityfor learning, his bodily condition is often a deterrent to efficient °study. The eye too soon grows dim, and reading has to be rationed. Hayfeve-r, sinus infection, a cdld in the head, the hundrei:l ills that plague mankind, all. militate against the ¯- 225~ CYRIL VOLLERT ~ Revietu /or Religious attention, correlation, and penetration required for ¯ rained.thinking and for the mastery of but a single province of human kno,wledge. ~f~to such bodily distresses we add the emodonal~bias that s~ems froni concupiscence and ,impedes the disinter-ested pursuit of truth, if we take account of the environ-. mental restrictions that, as in Soviet Russia', block access to th~ sources of truth, and if with allthis we mix in the lying propaganda, rooted in selfishness or in bigotry,, that not only closes off truth but teaches error, we can go very far in explaining the darkening of our under~tandin.g that is a result of original sire , Truly, our ability to gain knowl-edge is grievo.usly inferior to that of Adam when, before he rejected God's grace, he was shielded from all these evils by his preternatural gifts of immunity to concupiscence, suf-f~ iing, and bodily dissolution. But our natural faculty of intellect was in no way intrinsically injured by original sin. Our intellect and our will are the same now, considered as purely natural perfec.-' tions, as they would have been if Adam had handed down to-us original justice instead, of original sin. Our intellec-trialand volitional inferiority results from our lack of the preternatural gifts that would have removed all obstacles to their perfect functioning. Such is the teaching of all front, rank theologians, a teaching based on their study of revelation. The punish-ment of original sin, St. Thomas notes, is restricted to the withholding of the supernatur;il goods gi:anted by God to. our first father-for transmission to his posterity.1 ~ Su;irez agrees with Aquinas: The common and true doctrine is that the powers of man or of his free will, rhgarded from the standpoint of the perfection they would ha~,e had in the state of pure nature, were not diminished in iCompendium Theologiae, 1 226 Julg, 1946 ORIGINAL SIN AND EDUCXTION fallen nature by original sin; they are inferior only when compare~' wxth the strength and integrity conferred on them by original jus-rice. -~ - St. Robert Bellarmine teaches the same doctrine: The corruption of nature resulted not from the lack of any natural gift, nor from the presence of any" evil quality, but from the . sole loss, owing to Ada~'s~sin, Bf the supernatural endowment.8 Thus the raw material of our educational endeavors is ~the boy or girl, the young, man or woman, with intelle'ct and will essentially unimpaired on the natural plaiae. Our aim in education should be to develop this goo,d natural equipment and to transfigure it with all the super-h~ itural ,goods Christ has given to the Church for t.he benefit of His brethren. Revelation, the Church, the sacraments, ~sanctifying grace,'the infused virtues and. actual graces and all that the Church_disp0ses of for building up the body of Christ must raise and0perfect the souli of men together with their" faculties, xspecially their powers of inteIlect and wiff. The proximate purpose of our educational work must be to train.the youth entrusted to us so to master thdmselves that, within ~he. supernatu0ral sphdre to which they have been re-elevated by Christ, they may pumue the Truth which is God, and embrace the Good, which is also God. The closest possible approxim:ition to the original in.tegrity must be the goal to which we lead our limping, students. This is no mean ambition for those whose life'long voca-tion lies in the classroom and on the campus. The same goal.is the one we religious propose to reach in our own self,education. But in addition to the bottom-less treasury of graces open to all Catholics, we enjoy,'in" our ascetical striv~ings, certain freedoms that can bring us much closer to the original freedom Adam had. Our privi-lege js brought home to us by the matchless,champion who ~DO gratia, prol. 4, c. 8, n. 5. 8De gratia primi hominis, . 5. 227 CYRIl., VOLLERT -upheld t~ae greatness of the religiot~s state against pertly attackers of his day~ ¯ The exercise of perfection requires that a person 'd6 away witl~ whate~'er can impede him from directing his affections wholly to God; ¯ for in~this consists the perfection of charity. There are'three obstacles of this sort. T14e first is the desire for external good£ This' is removed by the vow of poverty. The"second is the proclivity for pleasures of sense, among which lustful delight isthe keenest., This is surmounted by the vow ol~ chastity, The third obstacle is the deordination of th~ human will. And this.is corrected by,the,vow of " obedience.4 Thus with intellect and will intrinsically good and unspoiled in their natural soundness by original sin, we C~n with Ggd's grace'overc0me all hindrances and eventually make ou~r .own, in limited degree, the perfection of tl~e sec-. ond Ad:;m, J~sus Christ. We cannot, indeed, ever in this" life attain to the integrity of original justice; Christ did0not ~ restore that extraordinary privilege to redeemed man: ~ BuS as brothers and sisters of the God-man, or truer still, as living members of His body, we can get closer to the second ~dam, and therefore closer to God, 'than the first Adam was ~ in his primeval innocence. And so our last state can .be better ~han the first. ~ '~St.'Thomas, 8umraa, II-Ilae, q. 186, a. 7. A TIMELY PAMPHLET~ ':The Guide Posts of the Almighty to Perma~ient Industrial,Peace" presents a "plea for .the Ten Commandments as the only solid basis for lasting peace, industrial and international. The section which describes the rights and dutie~ of 'labor and management is particularly"excellent. Every emp!oyer and every laborer might well read this with profit. The pamphlet is from the pen of the Most Rev. Richard J. Cushin.g, D.D., Archbishop og Boston, and is published by the Radio Re151ies Press, St. Paul, ,Minnesota. Price: I0 cents. ~ 228 Concerning Dis :ra t:ions Charles F~ Donovan, S.d. THERE is an aspiration which I should like torecom-mend; yet I fear it might be misunderstood. It is: "Jesus, be my distraction." Now distractions are bad, they are sappers of spiritual energy, things to be avoided. And obviouslq we' do not intend to couple the name of Jesus with anything evil. But. there are certain characteristics of distractions which would be worthwhile if transferred to the thought of Our Lord, namely, their persistence, their fascination,.and their seeming ubiquity. It is these qual{- ties ofdistractions I have in mind when I say, '"3esus, be my distraction," which is a brief way of saying, ",lesus, be the magnet of my mind, the channel of my thoughts, the theme of my day from task ~o'task; when dut.y of any sort commands the center of the stage, lurk in the wings of my heart, and the moment I pause, the moment I am free ~et the spotlight of my soul rest on You alone." Every day at Ma~s the priest exhorts us, "'Sursttm corda'" (Lift up your hearts). And we respond,"Habemus ad Dorninurn'" (We have them lifted up to the. Lord). This lifting we reaflifm daily is not our passive elevation by God to the state of grace. When we receive grace,~Christ stoops and does the lifting. Yet even with grace we may remair~ earth-bound and inert. The lifting w~e profess when we say. "'Sursurn corda'" is an active elevation, our cooperation with Christ, an ~ffort to use His grace to meet Him on His own level. As Dora Augustine Baker puts it in the 'vigorous English of Shakespeare's time, we mean the "forced but very facile elevations of the will, that bluntly or blindly heaves itself up towards God." We-heave ourselves in spirit 229 CHARLES F. DONOVAN Review for Religious towards God in hope and love and joy. A distraction-, therefore, is truly a fail--not necessariI~ a fall in the sense of sin, btit a descent from the heights of communion with Christ. If we are habitually distracted we really should answer the priest, "'Habemus ad humum'" (Our hearts are fixed on the earth, on dust, on our own level). There is a fervor, a preoccupation with God which in the face of a present and pressing tluty, like signing checks or making out report cards, could be called a distraction. Some of the saints have been "bothered" by such distrac-tions. Saint Ignatius, 'for instance, sometimes had to be dispensed' from reading the Office because during it he would experience ecstasy and thus be kept from other daily business. Saint Teresa was often afraid to think of God, lest she experience some divine visitation that wquld interfere ~vith her work or embarrass her in public. BUt most of us need have no worry about such piotis distrac-tions. It is not often the thought 6t? God-that makes us' shabby workers. Our trouble is generally not that prayer keeps us from mundane things but that mundane things keep us from prayer. Our mind-wandering tends to be from God to creatures, the kind of distraction to wh{cb that religious referred who complained, with healthy self-criticism, that his new superior conducted-such prolonged ~zisits at chapel after meals that he ran out of distractions and had to' pi~ay. Now if we really have .our hearts lifted ad Dominum, if our habitual tendency and spontaneous impulse is to think of Jesus, then distraction in prayer becomes not impossible, but at least unpleasant and of slight Spiritual d~nger, like a ¯ fly buzzing around our prie-dieu. There are also distractions whicb occur all day !ong even in non-prayer time, but which don't actually keep us from our work. These are, therefore, rather potential thah 230 July, 1946 CONCERNING DIS, TRACTIONSj real distractions. Theyare our worries, our enthusiasms, our pet interests, the things which are just outside the. focus of our attention or just below the surface of consciousness, to whichthe mind tends to revert over and over dttring the day. If these concerns, these potential distractions,-are intense, the person who has them is said to be preoccupied or to "have something on the mind." Wouldn't it be won-derful if we were so intimate with Our Lord that we could be said to have Jesus on our mind? Of course, that is the ambition of all religious, to be so in love with Our Lord that He is our dominfint interest, our hobby, the object of . our ardent enthusiasm, our companion day and l~ight. Finally, there are the distractions which we seek, favor-ire" topics to which we let: our mind lazily turn in moments of relaxation, familiar themes which we find congenial and. particularly helpful when we are trying to get to sleep. The subjects that we choose for such distractions are indicative of our spiritual health. _The old saying, "Tell me~ whom you, go with and I'll tell you what you are," is applicable to mental as well as to persgnal companions. If wespon-taneously- turn to worldly thoughts, then we a.r.e very probabl); worldly ourselves. If our favorite reveries are spiritual, our character is most likely spiritual. Habitual 'and sought distractions, the recurrent musings of our idle moments, can be of tremendous influehce in our - spiritual lives. They not only indicate character; they also form character and spiritual taste. Wl~at we think ofand enjoy thinking of~when we are free, when the rule is not directing us, and the choice of mental occupation is up to ourselves, both manifests and shapes the inner self., These chosen reveries can be the occasion when temptation is most .likely to assail us. They can be little secret escapes from the cloister and from the spirit of religious life. Therefore it is of first importance that we cultivate lofty and holy 231 CH'ARLES F. DONOVAN mental companionships so that our idle moments will be in keeping with the tone of our religi0,us profession and will strengthen rather than dissipate our religious spirit. As ~ Kempis says (Bk.iii, ch.58)~ "That cometh in'to my mind which by custom pleaseth me best to think upon: and where my thought is accustomed to be, there is that which'~I love." What nobler~ theme, what~holief com-panion gould we have for our unpres~ribed and effortless meditations than Our Lord Jesus Christ? Wouldn:t we be in a blissful state of spiritual perfection if~. during the day's work we looked forward eagerly to those moments of rest, especially the moments ~ before sleep, when-we would be able to think easily and lovingly of. ,lesus, and say with the poetess, "I run, I run, I am gathered to thy heart?" In Case You Donq: Know It-- The Catechetical Guild Educational Society publishes a first-class magazine entitled Catholic Youth. $1.50 per year, for ten issues: 15" cents pet"copy; quantity rates to ~chools and churches on r~quest. Write to: CatholicLYouth, 128 E. Tenth Street, Saint Paul. I" Min-nesota. Another Catechetical Guild project is Post-Reporter, Catholic Youth's own newspaper. It is published every second Monday during the school year. $1.00 for full school year; 5 cents for single copies: bulk rates on application. ¯ Address, as above. The Dominicari Fathers~'of the Province of St. Albert tile Great publish The Young Dominican for the benefit of young men~ho aspire, to become Dominican students. The paper is attractive and informative. Copies are sent.on request. Address requests to Brother Bede's Mail Box, Dominican House of Studies, River Forest, Illinois. The Missignar~r 'Sisters of Mother of God recently began publi-cation of The.Ark, "a. monthly periodica, l devdted to ecclesiastical and' cultural affairs, p~rticulaidy Of Eastern Rites." "Subscription: $2.00 per year; 25 cents per copy. 232 Sain : Appeared Clement J. McNaspy, S.J, AM WRITING this just after giving Holy Commumon in.one.0f the.'most favored and sacred spots in our coun-try. It is the nearby convent infirmary. .The com-municant was a lay sister of the Religious of the Sacre'~d Heart. I don't know her name. The convent is .really c~alled the College of the Sacred Heart; it is located in Grind Coteau, Louisiana. If you have never heard of Grand Coteau, let me assure you.that it is one ~f the least worldly villages anywhere. T.here is no motion picture in town. There is not even a chamber of commerce. A stranger would probably~call it a "sleepy" town. Yet few towns in the United States have known such spiritual activity. For one. thing, Grand Coteau boasts a retreat house where the spiritual, exercises are made almost weekly by sizable groups of laymen. There is too a desuit-novitiate within the city limith; and no ridigious need be tol~l that a novitiate can hardly be called a "sleepy" place, especially at recreation time. But Grand ,Cot ea 'u s c.laim to. veneratioo goes far .beyond this. o As you ~drive'along Louisiana. Highway No; 5 toward the. outskirts of the village of Sunset, you are sta~rtled by a garish-(fortunately, somewhat fadi'ng) 'placard: National Shrine, Saint A15peared Twice." ~An'd the sign points to Grand Coteau.,Jhidden beneath pines and oaks and moss, one mile north of the highway. -l~his gives away Grand Coteau's secret. One of the very few first-class miracles performed in the United Sta~es and officially accei0ted by the Church took place th.ere, in ¯ that very infirmary where I w.as just privileged to gi~re 233 CLEMENT J. MCNASPY Review for Religious Holy Communion. No, the miracle didn't happen yester-day. Yet o'nly a few weeks a~o we buried ninety-six year old "Tante Yomme," who when in school at'the convent had been a witness of the miracle, the last surviving wit-ness. Besides, private archives have a way of annihilatink even decades of years; and the kindness of Reverend Mother Superior of th~ College of the Sacred Heart has put into my hands these treasured documents, original affidavits and first hand descriptions. It is engaging to read among them Sister Mary Wil-son's personal account: how she was cured of~a disease diagnosed as incurable. There glo.w warmth and imme-diacy in the young novice'-s story. She hurries along, ingenuously, simply, impatient of conventional syntax and punctuation, not even careful to sound completely consist-ent. Here are her own words, as copied from the document heretofore unpub!ished.1 Tie very next day (December 10, 1866) I was worse than I had ever been before up to that time, all hope of getting better abandoned me; I felt getting weaker and my sufferings were so intolerable that it seemed to me that it was impossible to bear them long--Given up by the Doctor I disposed myself to receive the.Holy Viaticum this was oix the 10th of December and on the llth the Father gave me the - last Plenary Ifidulgence. One of our dear Mothers brought me a picture of Blessed Berch-marts on~the 6th and said that the community was going to make another Novena to Blessed BerchmansI looked at Mother and in my incredulity asked her, if there was any other saint left that they had not already importuned; for my dear Mothers and Sisters had already made so many novenas that I thought neither God nor the Saints were willing to confer any favor upon me ". I do not think I had eaten an, ounce of food for about forty days, during that time I had taken nothing but a little Coffee or ,tea which" for a week before I recovered, I could no longer take; and for two weeks no medicines had been administered--the Doctor said 1To facilitate reading, dashes have been inserted in the text. 1946 "SAINT APPEARED TW~rCE'' it was useless 'to torture me more so he stopped giving me any; the last two days I was unable to swallow even a drop of water . ¯ Owing to the condition of my mouth and fongue it was greatly feared I would not be able to swallow the Sacred Host--the Father therefore gave me but a sm~ill particle~it was with great difficulty that I could receive even this; the Father perceiving it remained b~; my bed,side with ciborium in hand until he had the perfect assurance that I had swallowed it,~this however could only be affected by means of a teaspoonful of water, and attended by. intense palm Being Unable to speak I said in my heart: "Lord, Thou who seest how much I suffer if it .be for your honor and glory, and the salvation of my soul I ask through the intercession of Blessed Berch-mans a little relief and health, otherwise give me patience to suffer to the end, I am resigned"--then placing the. image of Blessed Berch-mans on my mouth, I said: "if it be true that you can work miracles, I wish you would do something for r~e,--if not I will not believe in you. ~I can say without s~cruple or fear of offen'ding God, I heard a voice whisper: '~Open your mouth." I do so as well as I felt some one put as it were their finger on my tongue and immed~ ately I was re|ieved. "I then heard a voice say in a distinct and loud tone: "Sister, you will get the desired habit, be faithful, have confi-dence, fear not!" I had not yet opened my eyes, I did not know who was by my bedside I turned around and said aloud: "but Mother Moran I am well"--then standing by my bedside I saw a figure he held in his hand a cup, and there was some lights burning near him--at this beautiful sight I was afraid--I closed my eyes and asked: "is it Blessed Berchmans", He answered: "Yes, I come by the order of God, your sufferings are over, fear not !" I opened my eyes but he was gone. The Sister infirmarian had gone down to the chapel to receive Holy Communion. I sat up in the bed I felt no pain. I was afraid it was an illusion and that my cure was not real--I turned over and over in the bed but without pain--I then exclaimed: "It is true, Blessed Berchmans has cured me." , The Sister infirmarian soon returned from the Chapel and made her'act of thanksgiving before a little altar in the, infirmary. I did not speak to her: in about three quarters of an hour Mother Superior came in to see me, fearing at the same time to find me in the agonies of death,--but what was not her great surprise when she met my eyes which had not been opened for six days and heard me wish 235 CLEMEN'T J. MCNASPY Review ?or Religious her good morning. Mother in utter amazement drew back and exclaimed: "and what, those eyes!" then s~eing my mouth perfectly healed.she added: "that mouth!" On and on, page after page, Sister Mary Wilson details her dreadful illness, how the doctors had given .up ,hope, and the aftermath of her cure. Equally impressive, also in these archives, are the sworn accounts of D~octors James G. Campbell and Edward Millard, both.of whom certify, in stolid.professional language, to the miraculo~us cure. Dr. Millard concludes in these words: N(~t being able to discoveb any marks of convalescence, but an immediate r'eturr~ to health from a most sever~ and painful illness, I am unable to explain the transition by any ordinary natural laws. I hereby declare under the sanctity of.my oath that the above state-ment, according to the~best of my knowledge and belief is entirely true. (Sig1~ed) Ed. M. Millard. M.D., Grand Coteau, La., Feb. 4th, 1867. Sister Wilson's close friend, Mother Moran, has for-tunately also left ah eyewitness account. Her sisterly sympathy for the young postulant so .eager to receive the habit is felt as we read along: ' Wednesday evening, Miss Wilson asked me if it was night; for her eyes being continually closed, she could not distinguish' between night and day.On hearing my answer, she rejoined: "I never more expect to see the l.ight of day. I cannot pbssibly endure such suffering much longer." - She then with perfect composure gave me several commissions, requesting me t~ attend to their execution after her death; she expressed her lfiappiness in dying at the Sacred Heart (Convent), and entrusted me with the expressing of her thanks for all her Mothers and Sisters from whom, she said, she had received so many p~oofs of affection and tender charity. Her weakness was so great, that-her voice was scarcely audible, and she spoke with such difficulty that it required over an hour to articulate these few" words. Next morning I was surprised to fintl her still living: this day, Thursday,. certainly surpassed all that had preceded, in the intensity-of pain; her half opened mouth displaying a tongue swollen, inflamed and raw, gums and teeth all 'clotted with black corrupted 'blood, 236 "SAINT APPEARED TWICE" excited an involuntary sensation of horror followed by a deeper ,senti-ment of the most. tender compassion in every one. who saw her in this condition. Mother Moran goes on to tell how exulta~ntly Sister Wilson leaped from what was thought her deathbed, and she reports the physician's reaction when he ~ame to visit his dying patient: Not being able to assign any natural ~ause capable of producing such an effect, .he several times repeated: '~Really, Miss Mary, I can-not understand it! But one thing is certain, if you recover, it is cer-tainly' not to medicine or to my care that you are to attribute your cure." - Among other interesting documents from the convent archives are the-sworn testimonies of Fathers Nachon, Benausse, and Serra, all from th~ nearby. Jesuit college, who had assisted the postulan.t with the last sacraments. Each of these Fathers writes in his own hand, in a personal way, with distinct individual touches. As you read along you wonder if they thofight it odd of Blessed John Berchmans to by-pass his own brethren's house to appear in a neigh-bo~ ing community. If they felt sensitive on this point they surely show no-indication of it: in fact, they seem almost proud that the Blessed had chosen one of their spir-itual charges to work perhaps his greatest miracle. More arresting, probalSly because less technical and formal, is a letter from Father Na~hon to a. Miss M~ry Perry, who would seem to be a non-Catholic. Writing enthusiastically just four dfiys filter the miracle, the~Father tells ~f tlqe fl~ry ~tirred up fill around Grarld Coteau~ ~The moral that he draws is~ possibly .l~ss significant in ourbwn. claywhen Loubdes and Fatima are so widely talked about. He writes: You see, child, that the time of miracles is not entirely passed away. There is nothing astonishing for us Catholics, since we know that~the saints are powerf.ul with God and that nothing is impos- 237 CLEMENT J. MCNASPY sible to God. We may rejoice it has happened amongst us because it excites us to devotion, and contributes to. animate our faith. No wonder that the Archbishop of New Orleans immediately started canonical proceedings to investigate the miracle.' Rome moves proverbially slowly, l~ut after tire-less probing and cross-examination the Church was at length satisfied and set its seal of approval on 'the mirac~- lous healing. It was officially accepted for the canonization of the young Blessed; who henceforth is' thought of as peculiarly belonging to Grand Coteau. For generations now the citizens of the little village have simply taken their privilege for granted. They are not at ali surprised that Heaven should have chosen Grand Coteau to break through to earth. And visitors usually make just that comment. For there are visitors to Grand Coteau, even though no one pushes publicity. Thereare the devoted alumnae who return to dear "Coteau" to see favorit~e old teachers or justthe hallowed, tastily land-scaped grounds. Students of the modern college, and academy attract relatives'and friends. And often enough devotees of azaleas, live-oaks, or Acadian lore are drawn to Grand Coteau. All these, quite naturally, spend some time in prayer in the infirmary. Periodically a .group of" retreatants from the retreat house will also come, and once a year the Jesuit novices and scholastics pay a pilgrimage of homage to their young con-frere. "The small room where the apparition took place has been cony6rted iiato a tiny chapel dedicated to St. John Berchmans. Onl~ two quiet mu~al~ and a notice placed where.the Saint stood remind one that this is one of Ameri-ca's treasUred shrines. "° " ,238 , A Pla°n of.Sei -denial Wi!:hin :he Reach of All Robert B. Eiten, S.J~ ~N ~CATHOLIC LIFE the principle of self-denial holds ~an important place. Yet it is a fact known to all that in i?his~ matter of self-denial there is danger of going to extremes--of failing either by defect or by excess. Those :who are too ,easy on themselves practically exclude the likelihood or even the possibility Of their reaching high perfection.; they go against the injunctions of Our Lo~d and the Chur.ch, and they oppose the common teaching .of ascetic writers. On the other hand, those who overstep their powers and go to the other extreme run the risk of broken health, shattered nerves, and even the loss of vocation. These latte} try to follow a special path without a special c,all; with only ordinary g.races at their dispoiaI they try to follow a way of life that is possible only with .e~xtraordinary grace. There havd tJeen, and there are, souls who have a special vocation to continuous heroic mortifica-tion and even vOluntarily-sought sufferings. These souls need" particular guidance; what we say here is not for them. But concerning those souls--whether priests, religious, or lay peoplemwho Seek high perfection with the aid, at least normally, of only ordinary graces, one might ask.: What~measure "of self~denial and mortification is to be expected of~ them? The answer to this question is~ con-tained in the following program. 1. To begin with, a large number of acts qf-self, abnega,ti0n and mortification can be practiced by ca?~fullg observing the Commandments, thelaws of the Church, and 239 ROBERT B. EITEN for Religious the duties of our state of life includiag the rules and customs of_our religious institute; and by patientl~l bearing those sufferings which a life of carff, ul and reasonable fidelity to grace imposes on us. This does not mean that one will never slip here and there;, for to observe peffectt~l over a long period of time the rules of at least some religious insti-tutes requires special graces over and above the ordinar!l or~es.~, It is well for religious to remember that this is no small program; for a careful observance of the rules makes. great demands in the matter.of self-effacement and morti-fication. St. 3ohn Berchmans declared that the common life was his greatest mortification. 2. Many sufferings, hardships, sorrows, and denials come to us in the ordinary pro.vidence of God. Some~times Divine Providence makes great demands. This was the case during Wokld War II when many, besides sufferingth~ loss of dear ones, had to er~dure such things as destruction of property, poor wages, nearly impossible rationing limi-tations, and so on. It is clearly the will of God that we bear such sufferings at least without complaint, and patiently. Sufferings of this kind may come to us from queer, sorts of cau.ses, cond.itions,, a~nd occasions. They~ .m~,ay come from superiqrs.,I from e~quals,, o.r frominferio, rs; from.t,he i~justice and frqm the justic~e of. others; from ,the sins, o.r.even from the generous but tastl~ss cha~rit, y of°others; or from inani-mate. creation, as~ ~n, othe cas~ "of bad Weather, t~ornadoes, floods, and so fbrth. 3: The, well-estab!ish.e~l and reasonable c.onventions, of polite society which make for proper refinement;~etiquette, ci~lture, neatness, and general social decency, algo provide 1Obviously the fact that we might be assisted only by ordinary graces should never be a pretext for carelessness in observing our rules. Thus we must seriously apply ourselves to their observance as far as we can and ask.God for the h~elp needed tO observe them perfectly. 240 _ '." ~JuJv, 194~5 ~ ~ ~ A PLAi~I OF.SELF-DENIAL~ ~ ~_ ~mucb material for self-abnegation and restraint. We, ought -~to respect these conventions" i'n a spirit of love" of the neigh-bor for the love :of,God since-these things make'life more ~ livable. Theie is r;o reason why their observance cannot-be ~upernaturali~ed. Included here are, such-things as table _ .manners, which should be exquisitely delicate but Without _.affectation; deanlinehs and neatness about our person,. office,- and room; .proper restraint in both the quality and.~ oquant~tg of' food; proper deference shown towards certain /persons.by reason of their age, sex, and rank;~ politeness and the avoidance of all vulg~arity; and, in general,, restraint in our conversation. "- Here it is well to include the mortification involved correcting deflects of disposition" and character. These -('&fects make Us deficient and negligent in the performance . our,duties and their are annoying to others. Slipshod .work, absent-mindedness, failure to return things, frequent boast" fulness, sarcastic language, a ~failure to keep appointments, "all are examples of the defects here referred to. In brief, we should always be and act the perfect, cultured Christian~ gentleman. We may well keep in mind St. Anthony'.s saying_that a saint would be-at home in any society. Such. deportment too (to dwell on another point casually) would be an effective means of fostering and getting voca, tions, oY°Ung people would be fascinated by what they. see -in us and would want to share with us that life which seems _to bring with oit, as it should, such refinement, culture, and fine iense .of propriety. ~ 4. Besides the foregoing instances of the cross which, ° wd~might say, are imposed upon us, there still remain mor~ ~tificati0ns and sufferings which we freely impose on our-~ Selves. ~ In other words they are entirety-voluntary, ~vith-" ' out° any obligation of i~recept or necessity~ All founders ROBERT B. EITEN ~-°-~ " ' Reti~ew for Religious; -of tel.i~i6us orders and all great spiritual~ writers, agree that voluntary penances are in some way an essential element of serious" tending towgrds perfection. Besides-the exercise humility and the cross, these v~oluntar~r penances prsvide,.~ for the.exercise of other virtues. o True, these voluntary mortifications must be practiced° prudently .and under the directi6n of the superior or of a goqd spiritua~l director. Norm.ally we should not, orat least need not; wait for them to propose what v61untary mortifications are to be practiced. Usually such things as ¯-spiritual attractions, reading, the insi)irations of gra~e, and~ so forth will suggest to us what might be done. After thiriking over the matter seriously, we propose, to .our. superiors or spiritual directors what vol~untary mortifica~ tions we .would like to practice. We then follow out their directions. This obedience will protect us against excesses ",in ~ith~r direction. Of course.no one needs permission to practice any of the mortifications mentioned or suggested under No. 3~ above.~ In spite of all the safeguards provided,by consulting,, and following the advice of superiors and spiritual diiectors in this matter, there remain sd,me obscurity and uncertainty - as to what and bow much voluntary mortifica.tion should ¯ be undertakenl An excellent practice might be, perhaps~. to,ask God to. send us in His providence those physical and , mental sufferings which are proper to help us reach.tl'iat~ d~gree o~ perfection to which He has called us. Such a request, if it is sincere, includes the firm resolve to conform ~ourselv~s to His will in all sufferings and hardships__w~hich He-may fiend us. ' 5. Fi~nally, it is not too much to expect fervent souls to, have at least the desire to .desire affronts, humiliationk re~'roaches, misunderstandings, and so forth. A better, dis- positidn:wouldbe to d~slre, tolong for, and to love thes~;~: ver~ things just to be like Qbrist and to help Him mo~e~" ~ffectively in the great workof the redemption. : However . ~ofi"hcco~nt of human misery and frailt~ a soul might.not these ~eneroOs dispositions. If' one has, howeqer, the'desire_to desire these things, he is by that very .disp0si-tion ~rep.aring himself for an actual desir~ and love of. :~ffronts, humiii~tions, and.so on. 7 " Here we might add that souls ought to try to mairftain a ~pi~i~ of cheerfulness in all circumstances of life; whether -'these be e'asy to bear Or very tr~ring. S. uch a spirivadds much, me~it ~and abnegation to mortifications alrea'dy practi, ced. 'A~nd how such a c6nstaht cheerfulness impresses others f, or. the better! To be cheerful at all times're~u~ires gr.eat abne-gation- anal perhaps at times a special grace.Well mi.ght We, ask,God to give us this .grace. ,,:o ~ The t~oreg~ing program of self-denied seems to be pos-sible for all. No one-will ~oncede that- it is an easy one; ~and, yet no' one can Say that it is impossible. It is sweetly: r_easonablg, not violent; yet it will make us like Christ ~Crfi~ified and will make us active collaborators with Him in the g.reat work of the redemption. '~?' P~erh£ps someone, may ask why nothing has been said~ ,.~bout gictim souls, that is, souls who offer themselves and their whole lives with all the sufferings, ti:ials, humilia-tions, mortifications, and so forth contained:therein to Gbd ::.~":jus~ as Christ did upon His entrance into the~ world °-(.~f: Hebrews 10: 5-10.) By. way of reply we may say that: souls who feel themselves supernaturally" urged to ~:his kind of offering, may follow si~ch an urge. Obviously tl~e motive for so doin~ may vary. ,It might, for example be to offer self for the' same intentions that .Christ had; or tb fill':up in one own s flesh~ what is wanting in C.hnstos ¯ o - . 243 ~ROBERT B,~ EI~TEN = ,~, ~ pfission~ fOr"~the Church.-- f.~Colos~sians 1 : 24~ 5 : Thi~--- ~victim-life, th~s.3pds(Slgte-of the cross and suffe)~ag; i~ ¯ grand:vocation., It does not, however, n~cessarilg in~olve~. any more moriifica~ions tha~ tBose~ we have ~mentioned,butT only gives special force to the ~o~i)e f6~ beating them:. _ If however there is question of a victim-sohl in the limited sensd that is, of one who_ ~sks for exceptional ~uffe)i.ng, what should be done? .No~ally,~one should~ not ~.permitt~d to makesuch'a request for-sufferi~g,~asq~ -may show a lack of humility and can emily lead to illu- ~s~ons( But if it is clear that an-individaal-has a special vocation for this type of life, then such a one should fi~stbe thoroughly,t~sted. After suNcient p~oof of the call to such a l'ife of ~uffering, the soul may offer itself to God in this very cult vocation. ~ ' "' " Let us hope that the abov~ Pr9grhm wiil clarify -'t}rs,fo~ us and that we.may "by the mercy of God"~present :our '"~odies a living sacrifice, holy, pleasing unto"God; ~0fir] re~sonable service" (Romans 12;, 1).= . ~I am 'much indebted to De Smedt (NOtre vie surnaturelle, volume 2, "pp.~472 252) not only for much of the ~aterial- found here but also in some wag fdi~the i~spiiation to write this article. ~ -~ .APP[AL5 FOR VOCATIONS ~ .~ ~he following vocation folders and pamphlets rely chiefly on excelle~t and well cffosen photographs to make their appeal: Modern Samaritans, from the NoVitiate "df~ the Alexian Brothers. Clayto~. Missouri: How about gou? (an appeal t~pros~ pective ~riest candidates) and Co~e In (an appeal for fay. Brothers), b6th from "~th~ Dominican House of Studies. River Forest, Illinois:'A Life to Give, from th~ Sisters of St. Casimir, 26.01 W. Marquette Road, Chicagq 29, Illinois: Dominican Sisters: St. Marg o~ the Springs, from the Novitiate.-St. Mary 6f tile Springs, Columbus 3. Ohio;Whg a Hospital Sister? by Rev. Dr. L. Rumble. M.S.C., fiom Radio Reply Press, St. Paul, Minnesota. * Our Ladg's Fz, ends, by Rev. Ju~ Senieur, O.F.M.Cap., describes the work t~e R~gina ~leri Society for the spiritual and financial suppprt of priestly and reli-'~ gious vocations. It. is .published by the Catholic Uni4ersity Cofiference of-Clerics and Religmus. C.S.M.G,, Cathohc Umverslty, Washmgtqn 17, D. C.~ . :~ '-- " 244 - "~,HE visitor,~a gray-hai~ed alumnlus of th~ college~, ~was [~, movifi~ about the° crowded recreation room o[ the faculty" friars, greetirig old acquaintances and ~aking new ones. He approached a card table where, over unfin-ish~ ed pinochle, three.~ unfamiliar friars stood awaiting him. "Tom Casey, class of '13," he ~smiled brgadly, hand extended. "Onesimus," .smiled back the first. "Eleuthe[ rius," smiled back the second. "Symphorianus, smiled the third. And albeit no stranger to Franciscan-phenomena. Tom Casey, class of '13, blinked hard and made a que4~r frog-like noise in°theback of his throat. "Where do you peo131e[get those names?'" he dazedly wondered. Here were names not found.~ven in his prayey-book Litany of the~Saints-though .surely there are enough odd ones in that long list! NOr had he ever, iffal[his long years and his wide travels, encountered those names among the living. If~the~y reminded him~of anything~subsolar at all, it:wa~ of Pullman sleeping cars---or of the Latin play in hi~:.4ophbfiiore year:~or of just" plain "printer's pie:' '~ What a downright shame, his meditation concluded, that nbr~ m~il"youhg men, oprobably christened :John, Wflham, Pat-rick; should now have to confront mankind as Oneslmus, "Eleutherlus, Symphorianus! -~ ~" Undoubtedly,~the religious n~mes of many of~us~d6 ~starfli~ the si~cular eai. They may at first hav~ ~tarfiede v~e ~n our ~own. Wi~: i~robably had "h.oped for something, con[ ventio~al; but the superior, with the finality"~of Z~icl-Jar~, siinply ~declared, "This is hi~ (or her)" r/am'e," and uttered bizarre syllables. A'ndothat was'that. Or, if permitted to CLAUDE KEAN Review for Religious choose our names, we probably found the community's nomenclature as depleted as Kresge counters at closing time on Christmas Eve; and what we got was what all earlier customers hadjudiciously foregone. So the names that many ,of us bear are admittedly unusual. Are they, therefore, absurd? Or may it not be that, compared with the proper names of many layfolk (names which were selected from unrestricted possibilities), our abnormal names are actually quite normal? or oub apparently mean-ingless names are at least relatively, fraught with remark-ab, le significance? From stray evidence now and then I have long sus-pected that the answer lies in our favor. From a half-hour of recent research, I now know for certain that it does. The "research" consisted in a mere scanning of proper names in the.telephone book of a representative eastern clty of the United States. Under the A alone, I found a hundred proper names, male and female, much morfi extravagant than any ever imparted to friar or monk or Sister¯ or Brother. ' To be specific, who. of us, even though destine~dot9 teach geography, is named Maryland, .or Virginia,; 6r,Columbia, or Dallas; or St,aten, or~ Reno? O~who of u~, e,ve ~n~th0.u.gh a ngt,ed nature-lover,. ~ . .bears the. name of Fern,~.~,or,Ivy, or Myrtle, or Reed, or. Violet, or, Daisy,~ or Pansy?., ~ Or ,who of .us, e.ven,thgugh avowedly interested in the classic, long,ago," wears toga-like the name of Homer, or Ca.to, or ~.~Virgil, or Caesar, or th~ myrtle-laden name of Phoebe, or Penelope, or Vesta? Or what choleric character among us is openly known as'Hasty?--what phlegmatic as Tranqu.ilisim~?-- what cynical as Burr?mwhat loquacious as Verba or Vow, els? Yet, as the telephone book plainly attests, laymen who possess these given names do walk and breathe, 246 SPEAKING OF NAMES A few names that occur-under theosame letter A savor of surrealism: Bushrod,.Hedgecomb, Hunk, Whip. Others would seem to suggest endearment: A1icebelle, Birdie, Bowie, Dernie, Goldie, Hommey,-Libby," Shorey, Sibbie, Trudie, Wadie. A sizeable percentage looks yearningly,- though uncertainly, towards the glory that,was Rome and the grandeur that was Greece: Aetha, Al"eathea, Cleora, C1evius, Euna, Iola, Lathena, Lesbia, Nova, Orpha, Thea. Several others walk in veiled oriental mystery: Arsinoe, Bayan, Desma, Zelma, Zetta. There is something of a faded Elizabethan charm in Clift, Bourne, Dell, Teare; and something suggestive Of remote constellations yet undiscovered in Arie, Angrous, Elsir, Louv~enia, Norment, Ord, Sigrid. The rest, howeyer symbolic, are not ~iuite clear in their allusions, and must be listed as mere vocables: Alonda, Armeita, Awillda, Beekman, Belva; Buxton," Demleta, Ena, Grice, Kermit, Lola, Lona, Lora, Ponten-ciano, Reta, Rulloda, Velma, Wilda, Worth. Now, it is no concern of mine--apart from the admin-istration of baptismmwhat names people bestow upon 'their offspring. In the exercise' of American freedom of expression, they may even, if they so wish, prefer numbers to names. (Ripley discovered not long ago anAmerican youth with the proper name of "Eleven."). Nor-do I in the least imply that odd names denote odd characters, that "that which we do call a rose by any other word would" not "smell as sweet." My sole contention is that, as mere~ alphabetization, the secular nomenclature equals in singu-larity, and .frequently even excels, the religious. And ~he Bell Telephgn¢ Company is. my star witness. But names are more than vocables: they are symbols. And the modern secular trend in names indicates the com-plete secularization of modern thought. Gone now are 247 CUAUDE KEAN Review/:or .Religious the.days~when~ the-names of~_men-=:as well as of the,ships they° sailed,and the ,new lands they discovered--were drawn from the rich vocabulary ~of Catholk,Faith. Gone,~ too, for the most part, are the days when devout Protestants turned to their Bibes in search of worthy nami~s for their newborn. In an age turned materialistic, men are more and mor'e taking ~their names not from God's great, but~from the:world;s great: from poets and philosophers of, a~cient Rome and Greece;. from~literati~urs of later eras (my tele: phone~ list includes Milton, Addison, Scott, Emerson, Haw-thorne~) ; from .modern scientists, like Burbaiak and Edison, and modern statesmen, like Roose~celt and Churchill. ° In even'.m6re articulate expressionof, th~ materlahstlc spirit if has now b~6m~ th~a~epted prhctice tona~e pkr-s6ns fiot¢.Mte~ other persons~ but affei things hft~r flbra . and:fauna,~ and geograpb~cal~it~s; and '~vefi mechanical objects.~ -This~ ph~ndmenbfi wOuld, to~do:i~'.ju~tlce~ ~req~i~ a Chesterton's~afysis: :.~ut,ev~n'on tge gu~face~ ~4t, to c~!l,~a.gifl ~'Petunia;,)'.;~or a;boy "Ohio", or '~Derrick":. '(and theg~ does.~,exist, a.[.b~y with: that name), is2 nbt]perceptibly ~ny;~more~?ra.tio~al.~,than. to. call ~a ~favorite .p.etuma.~ . Ger-tr~ fle,:5,or~.the stxte of OhiO~"Harold,'' or a~derrick,,,on 4be property', , "~ rl' .~1,~,- .".d" " , ¯ '~ '~ -,-~ ~. - :~ ~TBa'~: be ,to,hea~n, ~he~.figm?s" that we~rehg~ous-bear ar~,the -names obpersons. , ~nd" at"that,~ no ord~narF per-sgns: -Pe~ha~s~hose'p~rs6nshv~d m~the fat-off ~ast. "Per-ha~ little' i~'kfiooh Oaboot-them~x~pt ,tfi~t "a ~N~o or'3 Tr/j~h~r'~fi ,Diocletiah ~Ut th~ to death:; W~rid has not e~n th~"vag~egt memory 6f~the~.~-'rYet~they are the truly gr~at"~of"the 'h6~an race;.and ~God knows them~well., In their :flames ~we have inherited a, lustrous lggacy~ of honor, ~ special tide-to: protection and~aid. And in-.those names~ we h~ve~,6ur~inspiration fovholy living and DECISIONS OI/: THE HoLY SEE. dying--as :Ruskin .words it; . l~ifting hol.y hands without-wraith, and sinking to blessed ~sle~p.withoht fear." So what 6dds if ~the lay-w0rld pities 0r plllor,es us fdr ohr names? 0 What odds if not one person in ten cab pro~ nounc~e those, names fl~uently, and~,,not one in twenty can ~spell them correctly? We know the inner worth of those flames. And as to their ,outward form, well, an occasional glance at the telephone book will afford us unfailing peace hnd satisfaction. ~ .~o~yember'21, 1945:o The Sac~'d P~nite£tiary announced th~/t His " Holiness Pope'Pius XI~i in ari audience granted to the Cardiri~l Pen[- . tenfiary M~jdr ~n Ndve~ber 8, 1~45, h~d gracio~s~ grafit~d t~al indulgence o~ fifty days to the f~thful who devoutly,k~ss the ring of a p~efect apostohc. Th~s ~s t~ same indulgence which the faithful may gain by devoutly k~ss~ng the r~ng of an archbishop or bishop (Pr~es et Pta O~era, n. ~}0). Prefects apostohc are prelates'in m~s~ slon countries who govern a t~rr~tory call~ a prefecture apostohc. Usua!ly they. are not b~s~ops: h~fi~ the special ~r~nt recbunt~d 'abd~. Pemtent,ary answered ~ree questions regarding the p~ous exerc,se of the Way qf the Cross: I. According "to a decred.,dated August 6, 1757, it~ is~provided that for the pious exercise~0f the Way df the Cross, when otherwise a disturbance might be daused, a~priest and two clerics or cantors may ~ake the rounds, pausing at each station and reciting the accustomed prayers, while the faithful ie~ai~ing ia' their places give the responses. Question: Does this de~i~e.~ hold~ .only fgi, th~ ~.bublic~, exercise~ of the Way of the Cross made in a church, o~ does it hold ~hefi this exer-cise is m~de~by religious in their chapels?. - Answer: In the a~rmative to the first part, in the ndgative to the second. II. Questior~: Whether under the circumstances-mentioned in the decrees of Februa~'y 27, 1901, and of May 7, 1902 namely, when 2~49 DECISIONS OF THE HOLY SEE all the religious cannot go in a body from station to station in their chapel without causing a disturbance be~cause of the smallness of the place they can gain the indulgences connected with the i~ious.exer-cise of~the Way Of the Cros~ i'f only one re, ligious (B~roiher or Sister) makes the rounds f~om station to station and reads aloud ~the accus-tomeffprayers, while'rthe rest remaining in their places rise and genu-flect there.for each station? Answer: In the affirmative. " III. Question: Whether in the same circumstances already de-scribed for religious and following the same method, the faithful who live a common life, as mentioned in canon 929 of the Code of Canbn Law, can gain the indulgences attached to the pious exercise of the Way of the Cross if one man or woman, respectively, makes the rounds of the stations of the Wa.y of the Cross and recites the cus-tomary prayers? Answer: In the affirmative. Questions I and II tell us that in a religious community chapel it is not necessary to have the priest recite the prayers for the Way of the Cross; it suffices for one of the religious, Brother or Sister, to make .the rounds from station to station and to recite the customary pray-ers. ~ This has be~n explained before in REVIEW FOR RELIGIOUS (I, 1942, p. 424; IV, 1945, p. 61). Question III extends the same privilege to communities of the faithful living a common lifb, for instance, nurses in/training in a h~pital, old folks living in a home, orphans, studehts at a boarding school, an~ so forth, so that the group may gai.n the indulgence in the chapel if one of their number, man or woman, makes the round of the stations and says the accus-tomed prayers, while the rest remaining in their places answer the prayers and rise and genuflect at each station. OUR~CONTRIBUTORS o ~LAUDE KEAN is on the faculty of Holy. Name College~ the Franciscan house of studies, Washington. D. ~C. He formerly taught at St. Bonaventure College anc~ served as spiritual director of the Franciscan Brothers of Brooklyn. W.H. HING-STON is spiritual director at ~lesuit Seminary, Toronto. CHARLES F. DONOVAN has just completed a year of ascetical study at St. Robert's Hall. Pomfret Center, Connecticut. CLEMENT ~1. MCNASPY is a professor of classical languages at St. Charles College, Grand Coteau. Louisiana. ROBERT B. EITEN, a professor at the University of Detroit, is much interested in ascetical subjects. CYRIL VOLLERT and ADaM C. ELLIS are members of the theological faculty at St. Mary's College, St. Marys, K~nsas. 250 Two I-[eart:s* W. H. Hingston, S.J. IN HIS RADIO address at the close of the Fatima jubilee (October 31, 1942) Pope Pius XII consecrated the wsrld to the Immadulate Heart of Mary. In the same year, on the Feast of the Immaculate Conception, he pub- -licly repeated this. consecration and ordered that, as a per-petual memory of this solemn consecration, the Feast of the Immaculate Heart of Mary should be celebrated annually in the universal Church. In obedience to this, order the Sacred Congregation ' of Rites had a new Office and Mass com-pose& and these were presented .to the Holy Father for approval on December 10, 1943. A decree of the Congre-gation of Rites, dated May 4, 1944, which incorporated the text of the new Mass and Office, ordered that the feast 15e celebrated annually on the Octave day of the Assump-tion, August 22. ' Despite the fact that the decree promulgating the feast was issued two years ago, this year may be the first Oppor-tunity for many of us to make,~use of the new Mass and Office~. The occasioh seems an apt one for recalling some of the basic thoughtspertinent to the devotion to the Immacu-late Heart of Mary, and particularly for considering the relation of thii devotion to theworship of the Sac'ted Heart of Jes~us. Obviously there is an intimate link between the devo-tion to Mary's Heart and tha(which we render to the Sacred Heart of Jesus. The same saint was employed by Provi-dence to initiate simultan, eously both devotions. No hearts *This article appeared in slightly different form-in The Canadian Messenger of the Sacred Heart, December. 1945, pp. 778-782. It is reprinted here with permission. 251 .W.~ H. HINGSTON Review [or Religious were ever so united by resemblance and by affection as those of .Jesus and~ Mary. The very flesh of Jesus came from Mary alone through the power of the Holy Ghost. Yet under,the outward likeness of the two beautiful devotions there are fundamental differences; and it is the purp.ose of this a~rticleto set forth briefly the resemblances and the dif2 ferences as a help toward an und~rst~indirlg piety. ¯ There is an essential 'difference to b~ observed from~the oai'set between the Form fff devotion paid to the Sac}ed Heart of Jesus and that paid ~o the Heart of HiS Moth'~r, .be.cause of the fact that in one instance veneration is ren- "d~red tO a divine Person and in the other t0a human son. Since all devotioh goes to the person whom we invoke or honor, it is e¢ident that there must be an infinite distance in this regard between the cultus of the Heart of the God- ¯ man and the cultus of the Heart of .Mary; between honor shown to God_and that shown to a creature no matter how highly favored. ~ To mark t~is essential distinction it seems pre, ferab, le, when speaking of the~ heart ofMary alone and'apart from the heart of Jesus, to use .the words H61y Heart. 0f.Mary, or Immaculate Heart, or Most"Pure Heart of Mary: rati~r than '"Sacred'" Heart ofeM~ry. That i~s whhtthe~Church d6es. Sh~ employa the.title Sacred Heaitof M~ry onl~ in the combified "title of ihe Sacred "Hearts of 5es~s and Mary. Apart°from t'h!s~ preliminary consideration, which.is of a general nature and recalls that first and most essential dis~ tinction which is never lost sight ofo by Catholics but is s~mply taken for granted, there ale other .important dis-tinctions to be made. They relate to the-three chief way~ in which we can co sider a~ay°devo~iofi, or:t0 tde t fire leading aspects under which a dev6t~on may be stud~ed. These are: i'ts ma.,terial object, its f6~mal obje~ct, it.s sp~dia.l 252 appeal~:-i'Th,ough these.wolds ~ay~ ~ound a bit 'technica),~: ~:.-x.~_~;tlSey-~ire very Useful :and '~ccurate;~ and we have all ::.(~li~rized ~ith them thrs~gh~the explanatiSns ~whidh-~e ~a~e Often~h~eafdof the de~otion to the.S'acred Hea;t Jesus. Now on each of these three fundamental ~eadings, ~;~Which together sum up a devotion, the differences between_ "~he~cultus of the Heart of Jesus and that of the H~art Mary are mgmficant and p~ofound. ¯ ~ -~irst~ then, as to the material object. In both devotigns .~a humafi heard.of flesh is presented forour veneration. Yet " ~t Once,we note a profound difference. ~The hea?t of Jesu.s :~" isin ~tself an object of ~doration. It is adorable because ~ is g~a~t.Bf that ihdividual human gature which the Divine :~ ",W0rd" mbec~0 m"m g " ~ncarnate took to H"~ m s~elf and" made Hi_s .Very own.~ It' is part of Him. Though a created object, ~-t~gfigh-a mgtenal thing, ~hough Buman flesh, .~t ~s ~he.heart ~f the Son of God madeMan. The honor, we kh~w /'~ m~s~inciude ad;ratiom "In contrast to this; iff the --,:~ 2~i~n ~to .the heart of Mary such ~eneration i~ refid~fed as~" ~ay~ be paid to a 5feature, b~t nothing o~ the adoration. ~ t~at belongs to God Mone. - N~vertheless, adoration is not the .principal act in th~ ~Tdevotion ~,t~ .the Sacred Heart. The human h~art.of the ;~Sa~ior is:~resented to us nbt primarily.that, we may r~nder ~-~,adoration~ bui because of what it stands for, the hu~" -heart:being the natural symbol of human love.~ T. he_~ight 6f the heart of Jesus spontaneously calls to mind His human -i~ l~ve,for His Father and for us. Uoiversally the he~r(is ~.,. looked upon .as the organ, or at least the symbol-of,ldve. ~So fiatural_a symbol of love is it, that in every lan~uhge the h~art.of a ~an is taken for his inward dispositions.--Aman" ~:. <" .- who - is generous, kind, sympathetic is spoken o~" as big--. ~,'hearted, ~tender-hearted, and so f~rth; or else; if he m~ni- 253 ,W H HINGSTON , ~ ,7~ * ~ ~Reoteto for Reltgtous ,, fegt no such pleasant~characterlstlcs,~ he is spoken of as hard-., h_eart~d, cold-hearted, heartless.~ - --~ N~w that thes~e preliminary observations .have beeri ~ade, we daft completeour statement regarding the materml - j,obj~ct i~ the devotion to the Sacred Heart of Jesus~an'd,say' F_hat it-is His heart of flesh taken as the natural symbol Of " His hhman lo;¢e. The natural sy.mbolism of the heart p.la~cs a large pii,~t in the devotion, which would not be underitandablewith-.-. out'~t. In the devdtion to Maryls Heart on the contrary, the symbolism of the heart is faint and not at all empha-. sized, ,th~ reason being that it i~ not.so much her~love as her pUrit~y and her fidelity that we consider. Our attentibr; ~alled far more to the purity, htimility: and. Other vir~ue~ of ithat most faithful heart than to the~ qualities of its love., It ts~ riot hard to discover the reason why in the,devotion to t~he Heart of Jesus such emphasis is placed on the natural sym-b01ism of the heart, and why such emphasis, is lacking, from, "the'~correspbn.ding devotion to the Heart of His Mother. This will become still more apparent when we consider the_ ,f, ormal object of each devotion. A first difference between. "the t~vo devotions is thus found evenin the matefial object; which in both devotions is the heart of flesh, but in ~ach t~e~ ~ l~eartfis viewed under a somewhat different asp, ect. ~A setond and more pronounced diffe~rence lies ifi tl'ie~ - .formal object of. each,, d~voti6n. - The formal object of the devotion to Jesus' Heart is His human love for m~n. ,-,, Note in'the first place t.hat it is His human love which is stressed: -~a'ther 'than His divine love. Coeterrial with the FatheY~' '/he Wor& the~Second Person of the m6st adorable,_Trini_ty~, ,has known from ~everlasting and has loved witff an eteriaal love,each one of us. Yet it is not this eternal lovebelonging -to His divine n~ature that we c~nsider in His Sacred Heart:,,~ ~, ' dul~l, 19~ 6 "~ ~ ' ' TWO HEART~. . .~ We~ read-therein His huma~-10k~e. The symbolism of the heartdna.kes this perfectly clear, for tl~ heart i~ the symbol ~ of h~uman love, no~of divine love._ Besides, the love'of ['Jesus is presented to us as a suffering love, andonly the" .human in Him can suffer. " We venerate the human love b_y .which a divine Person loves us. Yet Christ's eternal love 5, belonging to His divine nature, though it is not and cannot properly be symbolized by any .natural symbol," is by no, ,means excluded from this°devotion. -After all, we love that ,Person Himself who loves us and suffers for u , and Him as He is, whole and entire Hisvery self, .the~ one living principle of a lov~ that is both human'and divine. The.Woid having been made flesh, having becorhe P0S- - sessed of a human °nature like ours, now loves-with a love that began only at His Incarnation, that is truly .human,- -xhat is ~harged with all the emotions of man's spiritual will -*and is colored with all those feelings that have their roots -., in- the sensitive part "of man's bodily make-up. Christ, though~a divine Person and not a human person, loves even ¯ in the, manner that human p~rsons love. He experiences, 'tOo, the consequences of human love, even to the suffering ~ Which unrequited love entails. The greater the capacity_ ~-~ .for loving, the greater the capacity for. suffering. The more -. rintense and unselfish theaffection, the ,greater the anguish-when such affection, goes unrecognized .and is not returned: Note in th~ sed6nd place' that it is Jesus" human love ° ~or. men that. is .the formal object, rather than His htiman 10re for His Father. Undoubtedly Christ, in the-human" nature that He had made His own, loved FIis Father with a,_ll the strength Of His human will; yet it is not this lmre -for His.Father that is dwelt upon, but His love for mdn_. '-"Behold the Heart which has so,'loved men," were His words to St. Margaret Mary. In contrast to this we find that in the devotion to the" Most Pure Heart.of Mary the formal object,, insofar ~is it ¯ is love and not fideli.ty, is love for her 3esus and for her _G~d, not her love for ma'nkind, at least not primarily her 10re for.mankind. We do not positively exclude from our-~ thoughts in this devotion the motherly ,love that she bears to all mankind; but our attentiofi is focused on something ¯ ~lse, rlamely, on the complete and unique absence of all self-love, on the absolute fidelity to grace, on the devotedness of-- M~ry's heart to God. . " Thirdly, there is the special appeal to be considered in each of .these two devotions, outwardly so alike. ,Here the contrast is most marked. In the devotion to_ His Sacred Heart, 3esus makes an appeal to us by His very love for to love Him i[~ return. He opens His breast, bares-His'heart - to us, reveals it afire with love for. us, bleeding for us, ~giving itself to uS without holding back anything, even t~o the Cross, even to the Eucharist; He even humbles Himself before us and shows us the wounds thiit our indifference and -. coldness have inflicted upon Him, piercing His v.ery heart. His fs a suffering love, arld.there is an awful pathos in'His hOpeal, t-he appeal of the~ Son of God begging of His crea~ tures the favor of being loved in return. Our Savior appea~l~. ~strongly to our feelings; but it would be a grave mistake 6n_ our.part and a complete misunderstanding of His plea were we to content ourselve~ with~ giving Him in answ~er mere;. ~ pious sentiments. He ga~e us deeds! He pleads for real reparation, exercised not so much in the way that at6nemen~ ~ is usually exercised, ~amely, by works of pe~nance, bfit° rather by works~ of love, especially through the ever more ,perf~ect doing of His Father's will and the perform~ance of acts ofde~votion towards Himself in the Eucharist. In "the devotion to the Most Pure Heart of Mary~ there" duly, 1946 " Two HEART~ -is also an appeal, of course, but it is not an impassioned appeal, nor are we besought to love her. She does not show us the love of her heart for us, as 2esus does, and beg us to love her in return. Unquestionably Mary has loved and actually does love us much, incomparably more than any one, save only her Son, has loved us; but there is nd allusion ~o this in her appeal. Mary's love is also like her Son's, a suffering love; and it is significant that those sufferings by which she shared in the Passion to such an extent that she is deservedly styled Queen of Martyrs were all endured in her sinless heart; for of bodily sufferings we bare no record. It is furthermore a historical fact that c6mpassion for the broken-hearted Mother--so bravely standing beside the.Cross, as St. 2ohn presents her, or with the torn and lifeless-form across he/ lap, as Christian piety has long depicted her first led the faithful into the sanctuary of Mary's suffering, heart. Nevertheless the sorrows 0f Mary form the object of a distinct.and much more ancient devo-tion in the Church; and in the devotion to the Most Pure Heart the thought of compassion is not prominent. The heart of Mary° is usually depicted encircled with fragrant roses to denote the flowers of many virtues, with~ which it is adolried, not with,thorns. The specia! appeal in this devo-tion is reilly a .very ge.ntle and very sweet and persuasiv.e invit~ition to highdr ~hings. ~ It is a call to .lead an interior life and to imitate the Blessed Virgin by purity of,life, ,by perfect.chastity~ of;th~ affectigns .which are to be. dlrect~ed ~ avcay"~ro, m°creatures,wl~oliy tO G~d, by the practice' of all those wrtues that are particularly dear to her Son. 2esus, because He is God, draws us by the cords of Adam to himself, to the Divinity. Mary because she is a creature draws us, not to herself but directly to her Son, to .her God, to Him who is in truth her child, born of her, yet 25.7 W. H. HINGSTON Review for Religious who can say of Himself: "I and the Father are one'.' (John 10:30). "Amen I say'to you, before Abraham was made, I am" (John 8:58). "Philip, he that seeth Me, seeth the Father also" (John 14:9) " The two.devotions closelycorrespondwith'one another, yet each in its own sphere. They are not on the same footing. Devotion to the Heart of Mary is really a beau-tiful pendant to the devotion to the Heart of Jesus. Her heart is, after His, the most beautiful thing in all creation, because in every way the most perfect copy of His. Upon such beauty the angels gaze in rapture. To portray it is beyond the reach of words. Yet in contemplating Mary's loveliness let us guard against the mistake of far~cying that her very greatness keeps her aloof, a sublime but ethereal beauty far removed from us, dwelling above all angels and saints in the court of the Most High. The symbolism of ~tie heart ought to save us frdm. this baneful illusior~ and should impress' upon us that Mary's is a warm and comfbrting loveliness, tender ~and sweet, and constant and motherly. The tho~ught of this should .fill us~ With confidence rather than with awe. Shh can be approached in all our needs and in our every mood. She can comfort as.none other can, for the heart of the Virgin Mother has experienced sorrow of e;cery kind and has ,known such depths of human v~oe tha~ all other anguish compared to hers must seem bearable and light. But, far and above all, tile heart of Mary overflows with joy; and no one can approach her in thought and no( feel happier for it. She takes her children by the hand and leads them straight to the Sacred Heart of Jesus along the way of encduragement, and hopefulness, and holy joy. The resemblanees between the two devotions are man, r and obvious. Reflection and meditation bring out the differences, and with clearer knowledge comes a deeper 258 July, 194i5 TWo HEARTS understanding of both these lovely devotions centered upon two human hearts that beat in unison. What does the devotion to the Most Pure Heart of Mary add to our devotion to the Sacred Heart of Jesus? It supplies an additional motive for trust in Him. Mary is so approachable, so understanding, so near to us! She is just one of ourselves. 'And withal how close she is to Christ! How dear to His Heart! How worthy by her stainless purity to plead the cause of us poor sinners with Him, who is the fruit of her womb, and to lead us to Him. Besides, a'better realization of the fundamental differ-ences thatexist between the two devotions brings out cer-tain aspects of the devotion to the Sacred Heart of desus which otherwise might never have been so clearly under-stood. In'this sense devotion toMary's Heart is seen to be a complement to the devotion to the Sacred Heart, which ii itself rooted in the mystery of the Incarnation, with which Mary was so intimately associated in the divine plan. But, best of all, there is the encouragement given us by Mary's life to lead an inner life. The attractiveness of . Mary's example is .best studied in its source, her heart. There we can appreciate the exquisiteness of her every action, feel the warmth of her tender affection, and breathe in the entrancing fragrance of her purity, which rises like incense in a pure white cloud from the selfless sanctuary of her immaculate heart. ANNOUNCEMENT It is even more ditScult to get pap~,r now than it was during the war. For this reason we are reducing the size of the REVIEW from seventy-two pages to sixty-four pages. The amount of matter in each number ~ri!l be about the same as we are using more small type than usual. .We shall return to the 72-page issue just as soon as we can get some guarantee of a regular supply of paper. 259 Recept:ion of Seminarians int:o Religious.lnst:it:ut:es Adam C. Ellis, S.3. ON JULY 25:194 l,.the Sacred Congregations of Religious and of Seminaries issued a joint decree regarding the reception of ex-seminarians into a religious institute and the admission of ex-religious into a seminary. This decision was duly" publi.shed in REVIEW FOR RELIGIOUS (1, 1942, p. 71), as was also a private an-swe~ regarding the same given on May 11, 1942 (III, 1944, p: 67). A number of problems have arisen regarding this decree. Recently we received copies of Commehtarium pro Retigiosis which had been delayed by the war. One of these (XXIII, 1942, pp. 226-237) contains an interesting commentary on this decree written by His Eminence, Cardinal La Puma, then Prefect of the S. Congregation of Religious, who died in 1943. Although the Cardinal did not intend to give.an authentic interpretation of the decree but me.rely a pr!vate or doctrinal interpretation, as he himself tells i~s, yet since he was co:author of the decree there is no other person better qualified.to explain it to us; and we are happy to give our readers the substance of his commentary. We shall omit those parts which pertain to the reception of an ex-religious into a seminary, and confine ourselves to the parts which are of interest to-religious the reception of an ex-seminarian into a religious institute. For a better understhnding of the matter, we repeat here that part of the decree which pertains to our special subject: ~ "Likewise, before those who for ahy reason whatever have left a,semlna[y are a'd-miffed fo a religious family, the religious superiors shall have recourse to the S. Con-gregation of Religious, which will inform them of their opinion (;ud;clum) after having cons;dared all the circumstances of the case." The fact that the document issued by both Congregations jointl~r is called a decree should not be_overstressed, since-it provides little more than.a caution and a necessary re~medy to secure the faithful observancd of certain important prescriptions of t_he Codewhich have been treated too lightly. Much less is this document to b'e considered as a general decree, or new law, since it was not prepared in a plenary session, and it was not approved in focma speci~ica by the Holy Father. 260 SEMINARIANS RECEIVED INTO RELIGION The decree does not establish a new impediment to entrance-lnto' religion or into a seminary; nor is previous permission, properly so-called, to be asked from the SS. Congregations to admit a person into a seminary or into a religious institute since this is left to the proper superiors. The SS. Congregations are to be consulted; and after con-sider~ ng tl~e case,, they will give their opinion (iudicium) ; but thereby they'will neither admit nor impede admission, nor defer it, nor render it more difficult. The SS. Congregations had no thought or intention of. granting to Ordinaries, even indirectly, the faculty to oppose the flee entrance of' seminarians into religion except in the cases explicitly mentioned in the Code--that is, in the case of seminarians and other clerics in sa~red orders and even for these only within the strict and well considered circumstances mentioned in canon 542, 2°, first case: Let us now explain the terms of the instruction quoted above. By seminarg is meant an ecclesiastical.college in which those who aspire to the clerical state are,prepared according to the prescriptions of the law, even though a few lay students are admitted. ;A college to which both clerical and lay students are admitted almost indis-criminately chnnot be called a.seminary. To admit to a seminary means to receive a person as a seminarian; to be dismissed from or to leave a seminary supposes that one who has been a seminarian ceases to be an aspirant to the clerical state by reason of dismissal or voluntary withdrawal. To adn~it to a religious f~mitg means to admit one as a true member, that is "to the novitiate, of a religious institute in which pub-lic vows. are taken, but not to a society of men living in common without public vowS. The words "those who for any reason whatever have left ~a seminary" apply to those who are dismissed from a seminary by superiors as well as to those who leave voluntarily, thereby bidding farewell to their vocation to the clerical state, even though they do so unwillingly because of pressure brought to bear upon them from without. The phrase in question does n_ot apply to those who have completed their studies in a seminary and await ordination outside; "nor does it apply to those who have left a seminary in order to fulfill their, military service but intend to return afterwards, and thus do not renounce their vocation. What about those who Ieave a seminary because theg wish to enter religion? An authentic reply of the S. Congrega6on of Religious given to the question on June-25, 1942 says that "the decree does not 261 ADAM (2, ELLIS affect those who leave a seminary or college in order to embrace the life of religious perfection in some religious institute since these are provided for in'canon 544, § 3." Another class of seminarians who are not subject to the decre'e are those who~though they have truly left a seminary, either by reason of dismissal on account of a lack of talent required, for st6dies, or because they thought they were not called to the clerical state now ask to be admitted to the class of lay brothers in a clerical institute or as lag religious in a non-clerical institute. This means that an ex-seminarian in the strict sense of the term may not be admitted to a religious institute as an aspirant to the priesthood. He may, however, be received as a candidate for the lay brotherhood in a clerical insti-tute, or as a Brother in any non-clerical institute. There are some non-clerical institutes in which a few members are promoted to the priesthood while the majority are Brothers. In this case the ex-seminarian could be received as a Brother, but not as a candidate for the priesthood. If a religious superior wishes to receive an ex-seminarian in the strict sense, that is ohe who has been dismissed from a seminary or who has given up his vocation to the priesthood of his own accord, he must have recourse to the S. Congregation of Religious for its opinion on the case before he can admit him to the novitiate as a can-didate ~:or the priesthood. Meanwhile, however, provfded the superior has re~ceived ttie necessary testimonial letters and is morally certain that no impediments exist, he may admit the ex-seminarian in ques-tion to the postulancy or first probation preceding the novitiate while he awaits the opinion of the S. Congregation regarding his admission to the novitiate. In order to avoid useless delay, which may be harmful to voca-tions, the S. Congregation requires the following documents and tes-timonial letters, written or at least signed by the rector of the semi-nary: (1) testimony regarding the moral and intellectual.qualities of the ex-seminarian; (2) testimonials regarding studies made, as well as progress i~i them, and grades obtained in examinations; (3) tes-timony or opinion about the inclination or propensity of the aspirant towards the religious state; (4) finally, testimony regarding the reasons why the candidate left the seminary and the manner of his doing so, namely, whether he was dismissed or left of his own accord, and whether he left after finishing his studies at the end of the scho-lastic year. These dbcuments should accompany the petition of the 262 duly, 1946 '- BOOKS RECEIVED candidate and should be sent to the S. Congregation of Religious by the religious superior together with any other information which may be judged opportune, either in confirmation, or by way of example, or; finally, as a possible refutation of the statements of the rector of the seminary. Books Received (ApriL20 .to June 20) THE NEWMAN BOOK SHOP, Westminster, Ma~iyland. The Sacred Ceremonies of I2ow Mass. 'By Rev: Felix Zualdi. C.M. $2.00, More About' Fatima and the Immacidate Heart of Mary. By Rev. V. Montes de Oca, C.S.Sp. (No price given.) Life of St~ Stephen Harding. By J. B. Dalgairns: $2.50. A Mystic Under Arms. By' Ft. M:-Eugene Boylan, O.Cist.R. (No price given.) The Spirit of Christ. By Father James, O.F.M.Cap. $2.50. Counsels to Confessors. By St. Leonard of Port Maurice. $1.50. FREDERICK PUSTET COMPANY, New York and Cincinnati. Spirit in Darkness. By Rev. Fr. Brice, C.P. $3.50. H. DESSAIN, Malines, Belgium. Caeremoniale: Pars Altera: De Celebrante. Auctc;r~ J. F. Van Der Stappen. (No price given.) THE BRUCE PUBLISHING COMPANY, Milwaukee. Wisdom /or Welfare. By Sister M. Dolorita, S.S.N.D. mentls in Genere. By Emmanuel Doronzo, O;M.I. $3.75. Shoulder.- By Rev. Thomas J. Hosty. $1.50. $2.00. De Sacra- Straight from the THE MARIAN FOUNDATION, San Antonio. The Golden Thread of Netoman. By ReV. William R. Lamm, S.M. (Paper). $.50 THE MACMILLAN COMPANY, New York. St. Paul: Apostle and Martyr. By' Iglno Giordani. $2.50. B. HERDER BOOK ~OMPANY, 'St. Louis. The Mysteries of Christianity. By M. J. Scheeben. $7.50. Christianity: An Outline of Dogmatic Theology for Laymen. By Joseph H. Fichter, S.J. $2.50, JOSEPH F. "WAGNER, INC., New York, Scriptural References for the Baltimore Catechism. By G. H. Guyot, C.M. (No price given.) (No price given.) THE DECLAN X. MCMULLEN COMPANY, New York. Most Worthy of All Praise. By Vincent P. McCorry, S.J. ST. ANTHONY GUILD PRESS, Paterson, New Jersey. Frances Schervier: Mother of.the 'Poor. By Sister Pauline. 263 May a superior grant a Sister with simple vows permls~ion~ fO use a gold watch? A moderate use of an article made of gold is not. in itself, con-trary to the vow of poverty. This is evident from the fact ,that some constitutions approved by" the~HolY See prescribe the wearing of a gold ring. Frequently the constitutions or legitimate custom forbid the use of articles m_ade of gold. In such cases the superior dould not grant permission for the use of a gold watch. But if there is no such prohibition, the, superior may grant the permission, provided that the watch is not so expensive as to cause surprise to the faithful who see th~ religious wearing_it. This element depends upon. local circum. stances and customs. A possible solution for the 'problem involved might be'to have the watch removed from its gold case and put into one of less precious material. ~ 23 Accordln9 to canon law how many delegates are necessary to make up a general chapter representing a community of one thousand Sisters? May delecjafes of the general chapter of a religious communlfy induce other members o{ the chapter, before the election of the mo÷her general has taken place, to vote for a certain group of Sisters whom they wish have fpr council members? Canon 507, § to tells us that "in elections which are made by chapters, the universal.law as set forth in canons 160-182 shall be obsdrved, as well as the constitutions of the institute which are not contrary to this universal lawJ' The Code leaves th.e organization of general chapters of religious institutes entirely to the constitutions. Constitutions approved by the Holy See. usually provide that every house of twelve or more members is represented in the general chapter by the local superior and by at least one delegat~ elected by the mem-bers of the local community. Smaller houses are grouped together to form a unit of from twelve to eighteen members. This group then elects one delegate from among the local superiors and one from amdng the subjects. If the institute requests it, the S. ~ongregation of Religious will allow large communities one delegate for every twelve Sisters. Thus a community of fifty Sisters would be entitled 264 QUESTIONS AND ANSWERS to elect four delegates from that community. Paragraph two of canon 507 states explicitly: "All must abstain from seeking votes either directly or indirectly for themselves or for others." This law is dear and needs no explanation. Howe:oct, the constitutions frequently allow the members of the chapter to seek information from other chapter members regarding the qualifications of certain individuals well-known to them. Insuch a case the mem-bers bf the chapter ~hould give the information required, but should abstain from positively urging any member to vote for another mem-ber. Their ~duty should be confined to giving the information requested~ according to the best of their knowledge, in all charity and sincerity. It may be well to note i~ere that 'the delegates elected by the indi-vidual communities sh0uld not be instructed regarding persons to be voted for. This would clearly be contrary to the canon quoted above: The community must have confidence in the good judgment of the delegates ,whom they elect. --24--- A college has regular tuition and board and room charges. Over and above these charges_there are fees in various departments for certain courses, for instance in home economics for food, interior decoration, and s6 forth; in the music department, for the use of musical instruments. In a~ word, these fees are for things used, for materials, instruments, and the llke. Tl~e sum total of fees charged in any department make up the budget of that department. Must such fees be used only as described or may they also be used for the general cjood of the department, for instance to buy supplies, such as records, in the music department; to give the students of that particular department an. outing; to finance a student's trip to-a con-ventlon as a representative of that department? As long as the fees charged to make up the budget of any si'ngle department are used in that dep~rtment~ both justice and Canon Law ate satisfied. ~:~he purchasing Of instruments and stipplies needed for -the laboratory experiments of the department are certainly for the benefit :of the students, and the same inay be said regarding the travel-ing expensesof a representative of the department who is sent to a .convention. And it is perfectly in keeping with the law of,'the Church to use any balance left over at the end of the year to give the students of that department an outing or some other entertainment " to which, payment of the fee for board and tuition gives them no right or cl:aim. 265 QUESTIONS AND ~NSWERS Review for.Religious ' m2Sm, Our constitutions havi~ the following provision regarding candidates for admission: "Their parents must have borne a good reputation; and should these have been under repute of any enormous crime, or have been condemned in any criminal court, the aspirants cannot be received." Does this artlcle of our constitutions oblige us 1o reject an aspirant whose par-enfs are divorced and remarried? Since the constitutions seem to have in mind a crime against the civil law and a condemnation in a civil criminal court, divorce and "remarriage would not come under the prohibition of the constitu-tions. The requirem'ent of a good reputation on the part of the par-ents looks to the edification of th.e faithful. One may say that the parents have lost their good reput~ition if the faithful would be scan-dalized by the admission of their daughter into a religious commun-ity. Hence in our practical case, if the divorce and remarriage are things "of the past, forgotten by most people, there would be no diffi-culty in receiving the aspirant. If they are recent events,, p~udence must dictate whether the reception of the candidate into religion would cause disedification or not. It may be well to note that the constitutions do not positively forbid the reception of the daughter of parents who have a bad reputation, as is the case in the second part of the article quoted. Hence it seems that such a candidate could be admitted even though her parents are divorced and remarried provided her reception would not cause scandal to the faithful. In some instances at least, it might be a cause of great edification: for instance, if it became known that the daughter was entering religion to aton~ for the sins of her parents. --26-- I heard recently of a community of Sisters in ~vhlch custom demands that they go to confession in seniority. Do you know if such a cu'sfom really exists? Would it not be against canon law? It seems to me that confes-sors' might easily recognize their penitents in such circumstances. It is not clear just what is meant here by going to confession "in seniority." If it means "according to seniority groups"---e.g. senior professed, then junior professed, then novices there seems to be nothing particularly harmful about the custom. This arrangement according to groups would simply facilitate good order and could hardl~r be a source of embarrassment to individuals. Very likely our correspondent refers to a case in which indi- 266 Julg, 1946 QUES'~IONS AND ANSWERS Oiduals go according to sepiority. 'We t6o have heard of such a custom, although we do not know of any definite pl_ace where it exists. Strictly speaking, this custom is not against the l'etter of canon law; at, least, we are not aware of any provision of law which forbids it." It'seems to us, however, that such a custom is not in accord with the spirit of canon law. For one thing--as our corre-spondent points Out" it makes it very easy for confes'sors to recog: nize ~oenitents, for if the confessor knows the community at all he will. very likely know something of the order of seniority. This is often embarrassing t6 a confessor and it.is also an obstacle to the perfect liberty of spirit enjoyed by a penitent. At least, many penitents can confess more freely when they are not recognized as individuals. An added inconvenience for the penitent, if individual seniority is insisted on, is the fact. that those who immediately follow her will always know ju,st howlong her confession takes. Also, if she does wish to take a long time, she may be embarrassed at the thought of delaying the others. m27-- What is the mind of the Church on such matters as havln9 contests between 9fades to have the most Communions in a week, and on havln9 compulsory Communion Sundays under those circumstances where the-external pressure on an individual to receive Communion is very 9rear2 The principle for solving questions like this was clearly formu-lated in a reserved instruction issued by. the Congregation of the Sacraments on December 8. 1938. The text of this instruction may be found in The Canon Law Dfgest, II, p. 208. A synopsis of the instruction was printed in REVIEW FOR RELIGIOUS, III, p. 268. The same number of REVIEW FOR RELIGIOUS (III, p. 252) contained the translation of a very thor6ugh commentary on this instruction by Father Emile Bergh, S.3. For an adequate discussion of this impor-tant matter we refer our c~)rrespondent to the text of the instruction and to Father Bergh's article. Answering the question very briefly, we should say: Any prac-tice which induces pressure to receive Holy Communion is wrong and should be changed without delay. If '!spiritual treasuries," contests between classes, Communion Sundays, and so forth, are had at all, they should be conducted in such a way that all indi;ciduals will feel perfect freedom to abstain from Communion if they wish. 267 QUESTIONS AND ANSWERS Revleto ~or Religious According to our constitutions, .the order of precedenc6 among .the Sisters is as follows: The .superior general always and everywhere precedes all the Sisters including local superiors. Then come: the general council- Ior~ accorcfing to the order of'thelr election; .the secretary general; ~the treasurer general: former superiors general in the mother house (in other houses they follow the local superior); the mistress of novices'. Is this order of precedence to be interpreted as ¯follows? (I) All general officers taEe -precedence over the local superior in pres;ding over the assemblies of~ the mother house community. In other words, in the event .that the superior cjeneral is not i~resent, who presides over the assemblies and exercises of the mother house community? (2) Just what rank and authority, does the Io~al s~perlor of the mother house hold in the mother house? (3) If the mistress of novices is a councillor and the local superior is not, does that fact dispense the mistress of novices from being subject ~o the local supe-rior and excuse her from a chapter presided over by the local superior? (4) Does a councillor stationed in any house other than the m~)ther house take precedence over the local superior? Before answering the specific questions asked above, it may be helpfial to analyze the concept of precedence. Precedence is a sign of g~e~ater honor because of greater e~cellence. It consists in the right to occupy a more honorable place i~a church, in processions, or in assemblies; or in the right to act before others. for instance, to cast a vote ahead of others. This right of precedence supposes-in the person who enjoys it a certain excellence or dignity which places on others the obligation of reverence or obedience to them. Among religious the right of precedence is conferred upon an indi-vidual religious because of th~ office which he holds. Such.an office may or may not have authority over others attached to it. Thus superiors in a religious institute (whether they be general, provincial; or local superiors) have precedence over their subjects by reason of their authority to govern them (canon° 106, 2°). Other officials such as councillors, secretaries, bursars, mistresses of novices, enjoy the right of precedence because of the dignity of their office .even though it does not carry with it any authority over other professed r.eligious. .From the foregoing' it is evident that in assemblies in which no authority is exercised, such as the presence Of a religious community in chapel for the recitation of the office or of othe~ prayers in com-mon, or attendance at meals in the common refectory, it is quite 268 1946 QUESTIONS AND ANSWERS r~asonable that-some officials enjoy" pre.cedence over the local superior', even though they-be subject to her in the external discipline of ._the house. They would rank higher in the order of preced.ence~ and would take.a higher.placein the chapel or in the dining room: but .they would not exercise" any, act of authoritg in either place: Such acts "of authority in general:assemMie's belong to superiors only, not to officials who do not enjoy authority over others by reason of their- - office. . The order of precedence in any particular institute is determined by t'he constitutions and by the customs of that institut~e (canon 105, 5°). The common law contains no provisions governing precedence of officials within a .particular institute. According to the present practice Of the S. Congregation,of.Reli-gious, precedence in religious congregations ,is as follows: (1) The superior general precedes all superiors, provincial as well as local, always anti everywhere. (2) The general councillors come next, in the. order, of their election, then the secretary .general and the treasurer general, but only in .the general mother house' in other houses they take their places after the local superior. (3) Former supe~riors gen- ¯ eral come after the treasurer_general, but only in the mother house. Some constitutions give precedence over local s.uperiors to the ~general councillors and to the secretary and treasurer general. Such provisions~ of older con'stitutions would prevail over the piesent practice of the S. Congregation. Any doubts, especially with regard to recently approved constitutions, should be solved according to the pr.esent practice of the S. Congregation. (4) The provincial superior has precedence in all the houses of his province; i~rovincial councillors, provincial secretary and treasurer take precedence but in the provinr cial house only: in other, houses they come after the local sup~erior. Regarding the local superior of the mother house: (1) She gov-erns the community of the mother house just as a local superior ggv-erns a local~ house, that is, in all things pertaining to the community as such,'but subject to (he limitation put upon local superiors by the law of the Church'and by the constitutions. (2) Evidently the superior general takes precedence over the local superior everywhere and at all times; she is not subject to the local S.uperior of the mother house. (3). Unless the constitutions or legitimate "custom~ have exempted higher officers and have made them-directly depend.ent on the superior general, the general councillors, secretary and treasurer ¯ general, exTsuperiors and so forth, are all subject'to the local, s.uperior 269 QUESTIONS AND ANSWERS even thotfgh in public assemblies they take a higher place. (4) So,me constitutions provide that the first councillor or any one of the coun-cillors appointed by the superiqb general~ shall be local superior of the mother house. ' The mistress ot: novices and the novices are subject to the local Superior in all matters pertaining to the general discipline of the house (canon 561, § I). The fact that the mistress of novices is also a general couricillor would not change her relations to the local supe-rior of the mother house unless the constitutions or legitimate custom place her direct.ly and immediately under the superior general. In this latter case ~i distinction would have' to be made. In her official capacity as mistress of novices, she would still be under the general authority of the lo.cal superior together.with her novices by reason of the legisla-tion- of the Code; but in her private capacity ~s a general councillor she'would n6t, but: would be directly finder the authority of the. supe-rior general. We are ready- now to answer the questions asked above:. 1. In the absence of the superior general, the local superior of. the mother house presides over .all assemblies of the mother house com-munity. Officials--such as general councillors, the secretary general, the treasurer general--may precede th~ local superior in such assem-blies, that is they may occupy a higher place of honor; bfit they do not fireside, tl'iat is they do not exercise any authority, ianless legiti-mate custom gives them the right so to do. 2. The local superior~ of "the,mother house exercises the same authority over the community as such as does any other local superior over her community. All Officials, the superior genera.1 alone excepted, are subject to her regarding the general discipline of the house, unless -the constitutions or "legitimate custom have exempted higher officials from her authority and have made them subject to the superior gen-eral alone. If the mistress of novices is a councillor and the local superioress. is not, the former wo~uld still :be subject to the local superior in. the chapter of faults presidedover by the local superior, unless the coun-cillors have be~n~explicitly excused from such s.ubjection either by the constitutions or by legitimate custom. , 4. NormaIly a general councillor stationed in another house wh{ch is not the mother house does not take precedence over the.local superior unless the constitutions or legitimate custom explicitly so declare. 270 THE MYSTICAL'LIFE. By Pascal P. Parente, S.T.D., Ph.D., ~J.C.B,.A, s' s o "c,ate Professor of Ascetical Theology,. Catholic University of America. Pp. x ~- 272. B. Herder Boo~( Company, St. Louis, 1946. $2.50. This is the companion volume to the same author's The ~tscet[cat Life, which appear.ed two years ago and contained an announcement of this work. With it Father Parente completes his systematic sur-vey of the spiritual life, and gives us the first study of the kind to ema'nate from an American theologian. Thus it possesses a certain histo'ric~l distinction. In content it is just about what one would expect in a brief intro-duction to mysticism. The first part of it is entitled "General Aspects and Basic Elements of Mysticism," the. second "Mystical State~ in Particular," and the third "Mystical Phenomena."' The last chapter discusses the practical questions of direction for mystics, the perusal of mystical literature, the vocation to the mystical life, °and desire for it: Without saying much about the controversies which have enlivened mystical theology i~i recent years, Father Parente generally steers a middle course between the doctrines of the" extreme schools. \ He is a strong advocate for the distinction between acquired and infused ~onteinplatlon. Rather singularly and originally he pro-poses that the difference is neither specific nor one of degree,-bu.t one of iaianner, of the way in which contemplation comes to one. It is highly uncertain whether St. Teresa, for instance, and others who ha~e experier~ed the diversity, would agree that there is not a greater distinction. In describing the prayer of quiet, the first of the "infra-ecstatic states~,'' the author writes: "As a matter of fact, God by reason of His omnipresence does not enter but simply makes Himself known to the soul" (page 121). Is there any such perception or . experience in" acquired Eontemplation? The vocation to mystical graces is not universal, but, at least practically, restricted to a limited number ofsouls. 'It is rather characteristic of this ~rork that it opens with an inter[ esting account of the ancient pagan mystery cults. It contains rela-tively much from Scripture and also from the Fathers Of the Chfirch that illustrates or supplies analogues to mystical phenomena. The cases botfi of Teresa Neumann and of Padre Pio of Pietralcina, the 271 BOOK REVIEWS Review for Relioious first stigmatized priest, are .treated professedly. ~-G. AuG. ELL/~RD, 8.2. MEDITATION ON THE PASSION. Compiled from Varlou~ Sources, with an Introduction" by the Reverend Reginald Walsh, O.P: Pp. rift ~ 305. The Newman Bookshop, Westm. lnsfer, Maryland, 3946. $3.'/5. "Reaction to a meditation book, especially t'o a book on the P~is-sion, is aft'extremely personal thing. What strikes a responsive chord in one person may prove dull finduninspiring to another. Yet, in spite of the uncertain personal factor; this book is .likely to please and to be helpful to almost anyone who sincer.ely wishes good meditation matter on the Passion. The various chapters treat of the entire Pas-sion'with thoroughness, yet without that meticulousness that makes one nod drearilywhile preparing his meditation. The. points are well planned and gasiiy fixed in the mind. The reflections are sound and agreeably warm. The colloquies--well, it seems that in affy meditation book colloquies have to be taken as "the bitter with the sweet." At least, this reviewer (behold :the personal element!) would be well pleased: if all meditation books dis.pensed with the Ohs .and Abs that give colloquies the fingernail-on:the-blackboard effect. But it is only fair to say ~hat if you like colloquies, you will likethese; and if you do not like them, you can. easily skip them, for they are clearly labeled. The meditations were composed originally by a ~ister who was mistress of novicek for thirty years. The editor has omittedthe parts that applied to ieligious women as such; hence the present edition is useful (decidedly so) to ~ill.--G. KELLY, S.3. THE CATHOLIC CENTRE. By Edward Ingram_ Watkln.Pp. 261. Sheed' and Ward, New YorE, 1945. $3.00.- The republishing of this book Six years after its first appearance is subely, due as much to the book's intrinsic merits as to the fact that Mr. Watkin's more recent Catholic Art and Culture has made his name and w(~rth known to a greater number of readers. This earlier work takes its name from the fact that "Since Catholic Christianity is the supreme :and most complete revelation of religious truth, and the philosophy which it implies the most.balanced and comprehen-sive i.nt~rpretation of human experience, we shall expect to find Catholicism and the philosophy it demands occupying a central position between all extremes and one,sided excesses, reconciling and 272 dulg, 1946 ~ BOOK, REVIEWS balancing[them,by m~aintfiining the p~ositive truth they'contain'~aiad rejecting their~exce~ses and exclusions." The detailed exposition of the ways in which Catholicism is central,~ complemented realistically by the fa~t, that "As. actually~ practiced and understoo& ho.wever, Catholicism is not the perfect oia media, nor do.es .it occupy the exact centre of. human thought and action" because of~human 1.imi-" tations "gives, the author materi:~l for a skillfully integrated., bogk. He~outli~es the ideal, searches out and b~ings under a very uncom~ .plimentary spotlight remediable defections from the ideal; and pro-poses various readjustments by .way of constructive criticism: The attentive reader will not always agree with Mr. Watkin, but he cad hardly fail. to-be,prodded into serious thinkihg oi~ fundamental .questions.--C. DE MUTH, S.,J. MISSION FOR SAMARIT.AN$. By Anna Dengel, M.D. I~p. x -[- 126. The ~,:~ Bruce Publishing Company, Milwaukee, 1945. $1.75. Medical rriissions is" a,live subject,in the Catholic' mind. Here we hav~.~short .bier-comprehensive treatment from the pen of a pioneer in the movement. The doctor'and the religious in Mother Dengel speak on every page. Not only is she a skilled practitioner,~but she hfis~studied ~he;history °bf:her :field thoroughly. Her statements,~are carefully~ weighed anff sulS~orted; by c0nvincing~evidence. ceeds in stirring the heart to an.appreciation for her ideal,~the win_ning 6fpagan souls for,Christ by~supplyin~ them with.the expert medical ~a~?e of religious .doctor~ and.nurses. Christ is responsible; :for the Catholic attitude~'towards the s!~ck: He first healed men's bodies and.then won their~souls: Mother Dengel has it ~thiit one purpose of His coming was to. renew the weak.ened h~man"body for.the sake of thesoul. She~ puts before us the response ofthe Church tboChrist's~example and precept. ~ Universal care ,of the si~k and°diseased'has flourished wherever~Christ's Church has~ reache& The lat~er half~ of the book is of intriguing'interest. ~ The medi-c~ il situation of mosto of,our mission~fields, includingeven the,,Negroe.s and white vagrants of America, i~ briefly but chpably described. Tbe picture is indeed pathetic, all the more so because ignorance, super-station, and~lack of facilities i~ccount for so much needless suffering. Mother De_ngel shows us ou~ opportunity: if with complete unselfish-ness we devbte ourselve~to the restoration of pain-wracked bodies, we can be sure that the grace of Christ, working through us,¯will take care of their souls. R.D. HUBER. S.J. ,.273 BOOK REVIEWS FORMING A CHRISTIAN MENTALITY. By the Reverend Killan J. HennHch, O.F.M.Cap. Pp. xll -t- 288. Joseph F. Wagner, Inc., New York, 1945. (No price g~ven.) This book, designed as a companion volume to the :author's Youth Guidance, was written to aid priests, teachers, and parents in their direction of'young people. The work is divided into two parts. The aim of the first is to promote the spirttuahzatlon of individuals in their preparation for married life. The second part continues this project with a description of the Christianization of the famil,~ through the liturgy. Father Hennrich's qualifications for this task are attested by his many years of experience in dealing with'adolescents and by th6 dozen or more books he has written in the past several decades-on various phases of Catholic social activities. The exposition is rather abstract and impersonal, almost wholly unrelieved by graces of style, variety, or sprightliness. But preachers and educators who study the book perseveringly will find that it outlines a sound program for the instruction and religious guidance of young men and women. C. VOLLER'I', S.~I. HOW TO MEDITATE.BY Rev. John P. Roothaan, S.J. Translated by Rev. Louis J. Puhl, S.J. Pp. viii + 72. The Newman Bookshop, Westminster, Maryland, 1945. $1.25. First published in 1837, Father Roothaan's little treatise De Ratione Meditandi has become the classic exposition of the so-called "Ignatian Method'" of prayer. Not that St. Ignatius ever intended that religious and other pious persons should confine themselyes to this.rigidly methodical form of prayer for the rest of their lives. He himself "suggests bther forms in his Spiritual Exercises; but he intended it to serve as an introduction to and foundation for a life of prayer. Hence the translator tells us in his introductory note: "It is an undeniable fact that here even the most unlettered beginner will find a clear, easy, fruitful method of meditation that can easily be adapted., to personal needs and dispositions." Normally the religious who has seriously practiced this funda-mental method of prayer, as explained by Father Roothaan, will in due time pass on to the practice of affective prayer: but even he will find it helpful if not necessary to fall back occasionally upon the method d~scribed by the author. It is always a safe refuge in time of spiritual dryness and affliction. ¯ 274 July, 1946 ,~ BOOK REVIEWS Thi~ little book should b~ in the hands of every novice. Older ¯ religious will 6nd it u~eful reading "to spu'r them on to greater dill-gence in practical .and fruitful prayer, and zeal in the pursuit of per-fection." This reviewer .regrets exceedingly that this English version of Father Rootbaan's classic was not publ.ished ~n pamphlet form so as t6 give it a wider distribution.--A.C. ELLIS, S.J. THE MYSTICAL BODY OF, CHRIST. By Frledrlch Ji~rgensmeler, D.D. Transl,,fed by H. Gardner Curtis. Pp. :~09. The Bruce Publishing Company, Milwaukee, J945. $3,00. The first section of this book discusses the biblical doctrine.and offers an excellent presentation of the importance and place of the Mystical Body in the divine plan of salvation. The second part develops the author's conviction that this ~ys~ery is the fun~amental~ principle of asceticism. /, The translation from ~bicb this photographic reproduction was ma'de is yery disappointing. After comparing several sections of the book, sections of ten to fifteen pages in length, with the original German, this reviewer was astounded at the many inaccuracies found in the translation. Furthermorel ~t times, phrases, clauses (in fact, sometimes' whole sentences) have been~ omitted. For example, we. read (p. 64) : "The Second Person of the. Godhead u, nited mankind to Himself in a hypostatic union." And, again (p. 81) : "Christ is distinguished from the Father and the Holy~ Ghost by the circum-stance .of His human, existence." .Needless to say, the original Ger-man does not have such ambiguous-(to say.the very least)~ doctrine. The last paragraphs of pages 65~.~66, and sections of pages 69 and 70 are very inaccurately translated. In general, religibus who have not studied theol0gy will find this book too ponderous. Sections, especially the treatment of the Mys: .tical. Body in the ascetical life, will be .helpful. But we cannot ,. recommend the English translation.--M. LA PIETE EUCH,~RISTIOUE By J. F.Ber~ube, s.s.s. Pp. 151. La Libr'-'qrle Eucharls÷ique, 514,.avenue Monf-Royal Est, M<;nfreal 34, 1945. (No '" prlce-given,) The source,, the means, ~nd the end of a11 our life of grace is 2esus Christ. The Holy Eticharist, ~because it c6ntains the whole Christ, must therefore be the source, the means, and.the end of .our spiritual 275 BOOK REVIEWS R~oieto [oF Religidus life. How the Eucharistic Christ, in the ~acrifice of the' Mi~ss, in Holy Communion, in the Real Presence, is the all and all of our tioliness, and fl0w we should respond to these profound truths-- .l~his is the book's important message to the faithful. It is followe.d by two eloquent~ inspiring pronoi~ncements of Pius XII

Issue 4.4 of the Review for Religious, 1945. ; " GRACE AND ~BEAUTY~--G'. AuguStine Ellard, S.J" . 217 ENEMIES OF FAITHmF. X. McMenamy, S.J . " . 229 NEWMAN AND THE RELIGIOUS LIFE Walter J.On.g, S.J. y : . ~'230 ¯ WHY DOES FATHER ASK QUESTIONS? Gerald Kelly, S.J. Bo~JKs RECEIVED . , . .~252~ PERFECTION IS UNION WI*FH,GOD .~Aug, ustine .Klaas,. S.J. ., 253, PAMPHLET NOTICES ,:~ . .-. . OUR LADY;S PARENTS Francis L. Filas, S.J .~ . .OUR' CONTRIBUTORg / . ' ~ . ~ ~- 270 QUEST~IO,N~ AND ANSWERS~. , 35. Blessed Ashes and Things Put in Sacrar~um- " (.' 271° ~ 36. Jurisdiction o~Mother Generiil and ,Local~Superior . ~7. Bo~y of Deceased Sister in Community Chapel . 38. Permission to Close Religious House . . . . . : . 272 ~ 39.~ Rosaries of String for fi.rmed Forces Only. .° . . ,: . . .o .~273 ~40.~Vows and Status of Reliigious.with Mental Disorder .-. '2_.73) ,41. Anticipating Date of Perpetual Vows .- . : .' .-'. , 275 42. ,Su.pterior's Obligation t6 Pro¢ide Monthly Conference COMMUNICATIONS ' ' ~ " ~77 ' ~BOOK 'REVIEWS~ :7 ' ~A'Dynamic World Order; That You May Live: Too S~nall a Wo-rld: The Hope of the.Har4es~; The Nu'rse:. Handmaid of the DivineoPhysi-." _ ¢ian;.Enjoying the NeW Testament . ~: . . . ' 28.2 REVIEW FOR RELIGIOUS, July, 1945. Vol.IV, No. "4. Publishdd-bi- 'monthly: January, March.May, July,S¢ptemb,er, ahd N0ve~ber at the College Press. 606 Harrison Street, Topeka, Kansas, by St.'Mary's College, St., Marys, Kansas, with ecclesiastical appr.obation.' Entered as second clas~ matter January 15 1942'; at the Post Office, Topeka,,~Kansas, "under the act bf March 3, 1879: ' "~ Editorial Board: Adam C. Ellis. S.J., G~ ~ugustine Ellard, oS.J., Gerald Keily~ S.J. Editorial Secretary;: Alfred F, Schneider, S~J.2 Copyright, 1945, by'Adam C. Ellis. .Permission is hereby granted'for quotations of, reasonable length, provided due credit be given this r~view an'd the autt~'b~. Subscription pride: 2 dollars a ~'ear. ~ ~ Pilnted in U: S. A. Before writing to'us, please consult notice on Inside fiack cover. G. Augustine Ellard, S.,J. AN EFFECT of sanctifying grace that does not seem to get as much mention and consideration as it deserves is the beauty that it possesses .and adds to the soul. And yet beauty, with truth and goodness, is the object of the principal aspirations of every spirit. Moreover, beauty is an important element,in the value of grace. A clearer .knowledge of the beauty of grace should lead to a highe~ appreciation of it and a more eager desire for it. I. One could hardly hope in the present stage of the evolution of esthetic.philosophy to propose a for.mal defini-tion of beauty that would be generally acceptable. For-tunately, it is one of those things of which nearly every-body feels that he has a fairly satisfactory empirical notion, even though he could not set it forth in words. Among the definitions of beauty current among those who have studied the matter in the light of Aristotellan br Thomistic philosophy .we find : "the spl~ndor of truth" (attributed to Plato); "the splendor of order" (St. Augustine); "the effulgence of form in material elements definiti~ly limited and proportioned, ok in different forces or actions" (S~. Thomas); "the goodness of a thing inasmuch as when known .by the mind it gives delight" (Kleiltgen, [3ung-mann); and "the perfettion of a thing that makes it pleasing to behold" (Gietmann). Some would place beauty in truth, others in the goodness of a thing, arid still others in both truth and goodness together . Even when it ¯ is embodied in material objects, the perception of it i~ essentia!ly spiritual: animals give no evidence of,having a sense of the beautiful. 217 G. AUGUSTINE ELLARD Reoietu for~ Religidus Beauty may be either physical or moral. !V~oral beauty is found only:iiri th~ character or moral activity of persons; when one's characte,.r or action,i~ such that the very sight or thought of it ~tit~S delight and admiration, then it is morally.beautiful. Many insta.n.ces of heroism are examples :of it." All 6thOr beauty is physical. This may be material o~ sigiritual. About the material 'ther~ will be rio difficulty, and about the spiritual there need be none. It is simply that beauty which belongs to spirits, as material beauty belongs to visible things. To see and appreciate it properly is poss!ble, of course, only to ~pi~its themselves; but wecan have an analogous knowledge and enjoyment of it. It is very evident that angels must perceive one another and that that perception, of itself, must bring pleasure, in fact, great ¯ pleasure, betause prest~mably the beauty of angels is pro-poi: tionate to. their general ~perfection. Therefore one (good) angel viewing another and finding him pleasant to behold would be ~xperiencing What is meant by physical ~spiritual beauty. 'The angels now in heaven possess, as a matter of fact over and above the beauty that follows their angelic nature, the supernatural beauty of grace. Being g.ood, they exhibit also, of course, moral beauty. Simi-larly, human souls or spirits now i'n heaven and adorned with grace give pleasure to all who see them, both by reason of the natural perfection .and beauty of the. human spirit and because of the love!iness of their grace. It is well to¯note that to please ordelight, the. beautiful need not actfially be seen. It is sufficient that it can be seen, or hgs" been°seen, or can be ~epresented in quasi.-vision before the mind, A young man 'enjoys his belov.ed's beaut~, even when she isabsent: A living human soul in graOe is an object of actuAland full complacence to ~whoever sees it;. therefore c~rtainly to God, most probably to one's guardian angel, and perhaps to all the blessed. In heaven its beauty 218 duly, 1945 GRACE AND BEAUTY will add to the joys of all the angels and saints. Meanwhile there can be great satisfaction in really bein~l beautiful, though that beauty be all hidden.within, and in expecting the future manifestation of it. II. Other works:of God are beautiful; therefore, grace. is beautiful. In view of the extension.of beautyih God's works and the intensity of it in His greater creatures; this argu, ment from induction or analogy, seems to be legitimate. "The firmament on high is his beauty, the beauty of heaven with its glorious shew . The glory of the stars is the beauty-of heaven; the Lord enlighteneth the world on high . Look upon the rainbow and bless him that made it: it is very beautiful in its brightness." (Ecclesiasticus 13 : 1, 10, 12.) If the Supreme Artist has produced beauty so widely, and so profusely throughout His creationm -in natural scenery, inthe forms of crytallization, in flowers, in birds, in the human form and face, and in the angelic nature--it is not likely that He l'ias d~nied a high degree of it to wha.t is in a very true sense one of the greatest of all His productio.ns, namely, sanctifying grace. III. A consideration of the nature of grace confirms the conclusion indicated by induction or analogy. Sanctifying grace is essentially a participation in the divine nature, .that is, in what is in God the fundamental principle of the activity that i~s most characteristic of Him, namely, the direct intuition of infinite truth. Now God Himself must be supremely beautiful. He is the first author of all that is beautiful in His universe, in inanimate scenery, in the stars of the heavens, in the vegetative k.ingdom,. in animals, in men and women, and in the angels. "Let them [men] observing the works of the Creator know how' much the Lord of .them is more beautiful than they: for the first author, of beauty made all tho~e things . For by the greatness of the beauty, and of the creatures, the Creator of 219 G. AUGUSTINE ELLARD Review fo~'" Religious them may be seen, so as to be known thereby." (Wisdom 13: 3, "5.) Moreoverall the beauties of human art are ultimately.His creations. As a matter of fact God is not only the origin of all beauty; He is Beauty Itself, absolute, infinite, ineffable beauty, without the slightest admixture of anything that could detract from it. That beauty must be infinite, because the~being, truth, and goodness upon which it is founded are immeasurable. Though all perfec-tions are there, they are unified in the highest degree in abso-lute simplicity, and thus they. exist in the most admirable harmony. God is Hisown uialimited light, brightness, and brilliance. Long ago St. Augustine wrote of the beauty of God: "Consider the whole universe; the,heavens, the earth, the sea, all that is in heaveh or on earth or in the sea: how beau-tiful, how marvelous, how well and wisely arranged it al! is! Do these things move.you? Of course.they move you. Why? Because they are.beautiful. What then of Him. who made them? You would be stunned, I tt'iink, if you saw the beauty of the angels. What therefore of the Creator of tt~e Angels?" ($erm. 19, n.5: ML. 38, 136.) And St. Basil the Great: "Is there anything, I ask, more wonderful than the divine beauty? . .What thought is.there more delightful and pleasant than the magnifice ,rice of God? ¯. Altogether ineffable and indescribable is the brilliance of the divine beauty. Speech cannot make it known, nor ear receive it. Even though you should, think of the splendors of the morning star, the brightness of .the moon, or the light of the sun, everything beside the glory of that beauty. is insignificant and dark, and compared with the true light .is more distant from it than the depth of a gloomy and moonless night from the clearest noonday sun." (Reg. Fus. Tract.; Inteccog. 2, n. 1; MG. 31, 910.) Comprehensively to knox~T the magnitude and fascina£ 220 tibn of Beauty Itself and the enrapturing~effect ofbeholding it is pos~ibl'e only to one of the Bli~ssed Trinity. To.have some proper conception of itand how it feels subjectivdly to. see it is: possible only to those who have experienced the beatific vision, and even they c~uld not express itin human lariguage. Surely it is most significant that, giventhe pres-ent superna~u'ral order oi~ things, nothing on earth or in heaven except the .sight of God can quite satisfy, and quiet the' aspirations of the human spirit. But the sight of infinite truth, goodhess, and beauty is sufficient to beatify even the. divine spirit. Even though the beauty of God must remain concealed from us while we are burdened with the veils of mortality, it is so great that for some contemplatives it can ¯ become a source of the most exquisite delight and ecstasy and a most potent stimulus to di~'ine love. ~, Now sanctifying grace, being a participation oi: the divine nature~ and hence of the divine beauty,' must itself be correspondingly beautiful. Or, in other terms, grace is an assimilation to the divine nature and a resemblarice to it, and must slSar'e in its beauty as a'copy partakes of the excel-lence of a masterpiece. With the sonship to God which grace confer~ it must also brihg something of the paternal lineaments and features. -_,~ St. Cyril of ~Alexandria, speaking of the effect 6f grace, wrote: ".Is it not the Spirit thi~t carves the divine image upon us and like a seal imprints upon us a beauty su.perior to any in the world?" (Dial. 7 De Trin., p. 683.) .Again: "All of us who have :believed and become c6nforrned to God have been made, through union with the Son and the Holy Spirit, paiticipants of.thee divine nature, not only in name but in very reality in as much as we have been glori-fied with a beauty that is above all creation. For Christ is fashioned in us.in a manner that is indescribable, not as one 6feature in another, but as God in created nature in.that He 221 G. AUGUSTINE ELLARD Revieu~ for Religious has transformed our created nature through the Holy Spi.rit into His likeness and raised us to a dignity surpassing that. of all creatures." (De Trin. L. 4.) "The Spirit does not, like a painter, reproduce the divine substance in us as if He were extraneous to it, nor does He in .this way bring us to the likeness of God: rather He Himself who is God and pro-ceeds from God is .invisibly impressed upon the hearts of those wh6 receive Him like a seal upon wax, through com-munion and likeness to Himself, again painting our nature with the beauty of its original model and manifesting the divine image in man." (Tfiesaur., MG. 75, 609:) St. Basil: "Man was made according to the image and likeness of God, but sin destroyed the beauty of that image ¯. Let us return to the original grace from which we were ~alienated by sin. And let us beautify ourselves in the like-ness of God." (Serroo Ascet., MG., 31, 869.) Similarly St. Ambrose: "You have been painted there-fore, O man, and painted by the Lord thy God, You have a good artist and painter; do not. spoil the good painting, resplendent, not with color, but with the truth; expressed not~ with wax, but with grace," (Hex. VI, 47.) And St. Augustine: "Human nattire, When it is justified by its Creato~r, is changed from ugliness and deformii:y into a lovely and beautiful form" (De Trin. XV, c. 8, n. 14). IV, Grace also gives one a share in the beauty of Christ. Among the three divine persons of the Blessed Trinity .bea'uty is appropriatedparticularly to the Word, as "being the flashing-forth of" the Father's "glory, and the very .expression of his being" (Hebrews 1:3)i, or, in Knox's yersion, "who is the radianc~ of his Father's splendour, and the full expression of his being~" Even the created beauty of the humanity of Christ, natural and supernatural, physical and¯ moral, material andspiritual, is very great indeed and an object of the keenest delight to all the angels 222 Jul~, 1945 GRACE ,~NI~ BEAUTY and saints who see it. The Church in her liturgy often proclaims that .beauty: "Thou art beautiful above the sons of men: grace is poured abroad in thy lips . With thy comeliness and thy beauty set out, proceed p~osperously, and reign." (Psalm 44:3-.5.) Commenting on this passage St. Augustine. wrote: ',He is beautiful as God, the Word with the Father; He is beautiful i~ the womb .of the Virgin, where He assumed human_ity and did not lose His divinity.; He is beautiful as .a new-born babe and silent Word (infar~s Verbum) . Beautiful therefore in heaven, beautiful~ on on the earth; . beautiful .in His miracle~, beautiful in the scourging; beautiful while callii~g to life,~ and beautiful in not caring about death; beautiful as He lays down His life,.and beautiful in taking it back: beautiful on t.he. cross, beautiful in the sepulcher, beautiful in heaven . Let not, the imperfections of this body turn your eyes away from the splendor of His beauty. (In Psalm. 44, 3.) Clement of Alexandria thus extolls the.attractiveness of Christ: "Our Savior surpasses all human nature. Indeed He is so beautiful that ' He ' alone deserves to be loved b31 us, if we desire true beauty; for He was the truelight." (St~r,om. L. 2, c. 5.) ' . ~ All who receive sanctifying, grace are adorned after the model of Ch~:ist: "For all Of you who were bapt.i~zed into Christ, have pu~ on Christ" (Gala.tinny3:27):1 "My children witt~ whom I am again in tra.~ai.l,~ until Christ be formed in you" (Ibid. 4: 19) : "Those Whom he hath fore-known, them he hath predestined to bear a nature in the ima~ge of his Son's, that he should be first-born among many brethren" (Romans 8:i9). The Fathers of the Church like to emphasize the 1New Testament texts quoted in this article are from the Westminster Edition. 223 G. AUGUSTINE ELLARD Retffeu~ for Religious ?esemblance even in appearance between Christ and Chris-tians., Thus St. Cyril.of Alexandria writes: "Nor should we be sons by. adopti.on and inlikeness if there were no real and true son; to His form we are fashioned; to beilike Him we are transformed with a certain art and grace" (Tbesaur. MG., 75, 526). "One is molded to become a son of God according to an excellent model . This beauty is spiritual. ~ By participation in the Holy Spirit they ar~ fashioned in Christ as it were, according to Him as a model . Christ is indeed formed in us, the Holy Spirit impres.sing upon us a certain figurel ~hrough holi-ness and jusgice." (In Isaiarn; IV, II; MG.; 70, 936.) Sim!larly St. Gregory'Nazianzene writes: "Since the day -when y'ou were changed by baptism, all your old features have disappeared, .and one.f°rm l~as been imlSressed upon you all, namely, that of Christ" (Or. 40 In Sancta Lurn., n. 27). V. According to the analysis of the beautiful made by St. Thomas., and followed by many Catholik savants, there are three chief elements that concur to make a thing ¯ beautiful;- integrity, harmony, and brightness. Evidently integrity or completeness, in all parts is neces~'.~y. A person who has lost, say, an arm or a leg would ~:i~ly be a candidate for a beauty prize, nor could a buil'd~.~bf w.,,.hich some integral part has been destroyed exemplify architec~,ural beauty. It is deaf too that .har-mony, taken.in~;. ,,a~.~bgr,~o a,_d sense so as to include symmetry, proportion,, oraer, aria in general proper agreement, is required. All the different components that enter into the constitution of a thing ~bat has beauty~for instance, a cathedral~must have appr6priate size, mutually sui~ one ~nother, be suitably arranged, and all in all so fit together into one.coherent whole as really to mak~ a unit and con-vey .a unified impressioia. Order in some sense is so essential 224 dul~t,.1945 . GRACE AND BEAUTY to beauty that disorder and ugliness are almost synony-mous. = It may be noticed in passing that the name "cos-mos" for the uni~rerse as an ordered system of ,things and th~ term "cosmetics," the art of improving ,:feminine beauty, both come from the same old Greek word for "order." ¯ There is an order that we may call static; it is illus-trated, ¯ for example, in the disposition of an artistically planned pai'b]ti.ng 0r building. Dynamic order is found wherever different movements or actions are subordinated to one purpose: for instance, in the.mecbanlsm of an auto-mobile or in the multitudinous movements of an orches-tra. Order is in a peculiar sense the offspring of intelli-gence; and wherever it is found'and in.whatever degree, it gives satisfaction to the mind that p~rceives it. Though variety is said' to please, no great degree of it is necessary if there be sufficient'richness of content,' as, for example, in the finest silks or velvets, similarly certain single colors and tones, if they be sufficiently pure,, rich, and clear, seem t9 be beautiful. '~The e~y,,e admireth at the beauty of the whiteness thereof tsnow] (Ecclesiasticus 43:20). ~. , The third elen~ent required for the beautiful °is,!bright-heSS. Perfection of being, which is otherwise ~ibl~ to delight one who simply considers it, can hardl,y rfiake much of an impression on one who does not se~ it iclearly. Relat.ively to us, therefore, at least, a ~certain clari~ty of presentation is necessary. J,udged by these three criteria., namely, integrity, har-mony, and brightness;.grace has a right to be called beau-tiful. That it possesses integrity, or in other words that it has all that pertains to its perfection, may be inferred from its spirituality, and also from the fact that it is a creation of the .Divine Artist exclusively. He could not leave one. of 'the highest and noblest of His works incomplete nor 225 G, AUGUSTINE ELLARD Review for Religious inferior in appearance. There is an admirable harmony or order about sanc-tifying grace. To begin with, it sets a person in just the right essential_supernatural' relatiori to God, and thus, :at ~least indirectly, with respect to all other persons and things. Grace is alsoa prindple of order within a man himself inasmuch as it is a source 0f supernatural moral, order and propriety, and hence of .beauty, in all his con-duct. Moreover sanctifyin~ gr.ace'possesses order within itself in the sense that it brings with itself and keeps in proportion all the infused moral virtues and the gifts of the Holy Spirit. All these taken together constitute the supernatural organism, the anatomical basis, so to speak, of the supernatural life, and this organism must have a proportion and symmetry and harmony equal to its gen-. eral excellence. Being spiritual, it must be superior to whatever is material; being of itself immortal and incor- ~uptible,,its beauty should be corr.espondingly great and lovely. Not only this, but since it is supernatural, its attractiveness should be higher 'and better than merely natural spiritual beauty. Oftentimes one of the principal sources of,the satisfaction found in the esthetic contempla-fion of works of beauty is the perception df how the artist has really reached or approached the ideal which was evidently before his mind. In grace, Which is a super-natural likeness of the divinity_---in fact the highest pos-sible likeness of it---~.the in'tended correspondence between the model or ideal and the real must be perfe.ct and com-plete since God Himself is the artist who ~produces it. That grace possesses brightness and adds. a certain light to the soul that it adorns is.abundantly evident from the fact that in all the literature on grace, whether ancient or modern,, light is one of the analogues most commonly used to explain it. Thus the Catechism of the Council of Trent 226 dul~t, 1945 GRACE AND BEAUTY says that grace is "a certain splendor and light, which blots out all.the stains of our souls and makes thos~ souls them- . selves more beautiful and splendid'.' (Or: Balatisrn, 50). Grace, therefore, has its own spir.itual and supernatural ¯ integrity, harm.ony, and brightness, and as such is beautiful or fair to behold. ¯ VI. Beauty as ~an effect of grace was a favorite theme with St. ¯Bonaventure. He liked to conceive grace as making one a sort of spouse of God. Hence it was natural for St, Bonaventure to emphasize the adornment that grace confers and that high and special kind of beauty' which becomes a spouse of God. It makes one so attrac-tive and lovely in the sight of God that one become.s a fit object of divine complacence. "The .king shall greatly desire thy beauty: for he is the Lord thy God, and him they shall adore" (Psalm 44:12). "How beautiful art thou, and how comely, my dearest, in delights" (Canticle of Canticles 7: 6). VII. Among the lekser eventual effects of grace will be the resurrection and the beauty of the glorified body. "Then 'shall the just.shine forth a.s the sun' in the king-dom of their Father" (Matthew 13:43). "The Lord 3esus 'Christ. will tr~lnsform the body of our lowliness, that it may be one with the body of his glory, by the force of that power whereby he is able tb subject all things to himself" (Philippians 3:21). The physical beauty of the glorified body will be yer~ great indeed, even in the case of those in whom it will be least, for instance, in the bodies of b~ptized infants who entered paradise with the lowest measure of grace, or in those sinners or converts who barely squeezed in fit the last moment. "There are heavenly bodies and earthly bodies; but the glory of the heavenly is different from that of the earthly'" (I Corinthians 15:40). Oftentimes, 227 G. AUGUSTINE ELLARD 'R~vieu~ [or Religious if not too often, mortal human beauty is enough to enchant and transport men.It is the product of a merely natural process or of the cosmetician's art. Immortal human beauty Will be the creation of the Infinite Artist Himself and such' as befits the final and crowning state of His uni~rerse. The human beauty that we see here is o. nly.too evanescent; celeso tial~ human beauty will be eternal,, forever adding to the delight of all who behold it. Human beauty in this life is granted indiscriminately to the good, bad, and.indifferent. with the advantage rather in favor of the indifferent or bad. -at least because they are more gi.ven to cultivating it. Glorio fled b~au~y is~ reserved for God's. own elect and favorites. Beaut.y here .issuch as becomes this vale of tears; beauty there must be great enough to harmonize with the mag-nificence of the ~elestial mansions and theexcellence of the" persons who form the celestial society. The least beautiful glorified body should be at the minimum, it would seem, incomparably more.lovely than the. most beautiful body not yet glorified. .'What then of the most beautiful men and women in heaven? The personal physical beauty, not only the spiritual, but particularly now that of the glorified bodies of the ~lect, will, like the beatific vision itself, be proportion~ate to~ ~the. amount of grace with which they entered heaven. "There is the ~!ory o~ the sun, and the glory of the moon, and the'glory of the star~; for star differeth from star in glo,ry. And so it is with the resurrection of the dead."" (I Corinthians. 15: 41, 42.) "In the final state such will be the subjection'of t.hebody to the soul that even the quality of the body will. follow the excelience of the mind: whence according to the different degrees of merit, one soul will be more Worthy than another and one body more glorious, than another" (St. Thomas, In II Dist. 21, q. 2, a. 1). VIII. The practical conclusion from all these consid-. 228 GRACE AND BE/~UTY erations is that one who desires to possess the optimum quality and the maximum quantity of beauty, natural and supernatural, physical and moral, spiritual, and b6dily, who wishes to let the greatest number of the best persons enjoy.it, and who would retain all that beauty for the !onges.t time, should devote oneself to accumulating the highest possible measure ofsanctifying grace. Moreover, the more grace one has, the keener will be one's Vision and fruition of the infinite beaugy of God Himself and of all the finite beauty, whether in persons or things, in heaven and throughout the whole universe, and that eternally. ENEMIES OF FAITH The enemies of faith are tw, o and .they are closely related to each othe, r, sin and worldliness, All sin but especially habits of sin obscure spiritual v~sion: make it hard for the mind to see God's full truth. Sin is a thing of darkness, and it loves the darkness to hide its sham~. Worldliness, however, is perhaps the greater enemy of a living faith because more common, more plausible, more insidious seeing that its manifestations are not'always obviously sinful. Worldliness is!a cast of mind and a habit of will that ignore divine adoption: the blight of a naturalism that vitiates one's appraisals, one's likes and dislikes, all of one's habits of life as though one.~were not a son of God. Gradu-ally but surely does it extinguiih the ligl-it bf th~ new knowledge to end in darkness and sin "and disrelish for prayer and the beautiful realities of God.--F. X. MCMENAMY, S.J., in Alter Christus. 229 ' Walter J. Ong, S.J.- MANY religious, sensing beneath the writings of John Henry,Cardinal Newman a character sympathetic to their way of 1if,e, must have asked thdmselves: Why did Newman not become a religious? In this centenary year of his conversion, many will recall that for some time after Newman was received into the Church'on October 9, 1845~ heithought seriously about the religious life as a vocation for himself and for others of the group of Anglicans who came into the Church with him. ~ In a .sense, he finally' decided both for and against the religious state. A year and ~ half after his conversion, he chos,e, in the life devised by St, Philip Neri for his Ora-torians, a place for himself half-way between that of the religious and~that of the diocesan priest. For members of an Oratory of St. Philip Neri are priests, and assisting lay brothers, who live under obedience in a ~ommunity. Never-theless, they are not religious, for they live thus without public vows. The Oratorian community, compared to a religious community,.ii thus very !oosely knit. Each mem-ber in great part provides for his own material needs out of his own resources, and each is free to leave should he wish to do so. Why. did. Newman settle upon this kind of life? Appeal of Religious Life? Was it because the religious life did not at all. appeal ,to him? Some might suspect this. Indeed, owith all the "230 NEWMAN AND THE RELIGIOUS LIFE writing there is about Newman', it would not .be surprising if ~omeone who likes to spade around in the subconscious has turned up a theory that Newman did not become a religious because the re.ligious life demanded too much self-abnegation. Perhaps someone has. Int~res.ting and even amusing texts could be quoted to support the theory. Let us quote a few. Reactions to Religious Observance? In 1846, the year after their conversion, and before their ordination to the priesthood, .Newman and his fellow-convert Ambrose St. John were to go to Rome, where they hoped to mature some definite plans for their future activity in the Church. At Rome they.would s.tay at the Co.llegio di Propaganda, a seminary conducted by theRoman Con-gregation of the Propagation of-the Faith. In this.semi-nary,, or. college, studies were made by many of tbose destined for the priesthood in missionary countries, among which countries England, like America, was classed ~at the time. From a former stud_ent. 'at the Collegio, a Dr. Ferguson, Newman had wormed out an advance description of the life there.'His letter to St. John reporting wh~t Dr. Ferguson b, ad to say s.bows interesting reactions to matters touching the religious life: Every quarter of an hour has its work and is measured-out by rule. It i~ a Jesuit retreat continued through the year. You get .up at half past five, having slept (by compulsion) seven and a half hours, at quarter to six you run into the:passage and kneel down for the Angelus. Then you finish your dressing. At six you begin to meditate--the prefect going up' and down and seeing you are at your work. Three mihutes off the 1half hour a bell rings for the col-loquium. At the half hour (hal'f past six) mass--which every ond attends in surplice. Seven breakfast, some bread and some milk and (I think) coffee. Then follow schools--at half past e1~ven dinner and so on. A dompulsory walk for.an hour and a half in the course 231 Reoieto for Religious of the day.x Newman calls' attention to some details closely related to common life: Recreation an hour after dinner and supper--but all recreate together ~--no private confabs. In like manner no .one must enter any other .person's room. (Corollary. It is no good two'friends going to Propaganda.) . Further, your letters are all opened, and you put the letters you. write into the Rector's hand. To continue--you must not have any." pocket money . "Then there is no good," I asked, '"in taking money." "No," said Dr. F., "none at all." Next, you may not have clothes.of your own--the RectOr takes away coat, trousers, shirts, stockings, ~c. ~c. and gives you some of the Propaganda's. Although the Collegio was run to train not religious but diocesan priests, the details which Newman here singles out for comment includ~ many which remain more or less a permanent part ~)f the religious life~ From the rueful tone of Newman's letter, one might gather that such details 'are listed because they show where the shoe pinched the most unbeara,bly. Little wonder, one would say, that Newman did not' become a religious. The life plainly did not at all appeal to him.' "They give you two cassocks," he goes on, "an old one and a new one." (Newman's own italics). ' "To complete it, he [Dr. Ferguson] said that I should be kept there three years and that I shouid have to read Per- .rone." Reading Perrone seems to have been ~ associated 'iri Dr. Ferguson's mind only with.feelings of the greatest ter-. ror. Perrone, well-known Italian theologian, Was laterto be Newman's friend and champion. But now Newman passes over Perrone's name without comment, having asso- Ciated with the name nothing but the iinister overtones of xWilfrid Ward, The Life of John Henry Cardinal Netoroan (New York: Longmans, Green and Co., 1913), I, 132. All quotations from this work are with the kind permission of. the publishers. . 232 , Ju1~,1945 NEWMAN AND THE RELIGIOUS LIFE Dr. Ferguson's woeful recollections. "Meanwhile . . . we heard that at Rome . . . 'apart:. ments' have been'got ready at Propaganda for Dr. Wiseman and' me." Newman must have shuddered as he~ wrote "apartments": at least he put~ the word in quotes. "The only allowanc~ I extracted from Dr. Ferguson," be continues, "was that you might bare private papers in your writing desk . Dr. F. said one thing was provided gratis--snuff ad libitum and I should be allowed to take a snuffbox." In the event, Newman was not subjected to the rules here described for the young seminarians. According .to our projected theory, this should pro.re that he had no stomach for any life restrained by strict rule. His.sub-conscious repugnance to restraint asserted itself here, and be somehow automatically edged his way around even temporary regular observance--this enterprising theory would hold. Other evidence could be scraped up. ofit of " Newman's letters to give body to such proof. For instance, shortly after his conversion he writes of a visit just paid to the Catholic college at Oscott:. ChaHes Woodmason and I . . . arrived here on the fe.Xstival of St. Cecilia . We found the passage crowded and no servants to answer the bell, and bad to poke in as we might, leaving our 1Bggage at the entrance. I say they perhaps were" scandalized, for they have the most absurd notions about us. I think they fancy I never eat, and' I have just lost a good dinner in.consequence. After returning from Birmingham walking and hungry, I literally have had to pick up a crust from the floor left at breakfast and eat it,. from shame at asking again and again for fhings.2 Does this hankering for servants 'and victuals Show the spirit of abnegation which the re!ig~ous life demands? And, the letter gets worse instead of better: 2lbid., I, 103-104. 233 WALTER J. ONG Review for Roligious . Wall, we were ushered into the boys' dining room--the orches-tra at the end, and the table~ plentifully laden,for all hearers with cake and (pro pudor)" punch~a very sensible w.ay of hearing mu.sic. They certainly were scandalized at my d~tecting the pu.nch--for they said again and again that it was made of lemon and sugar. All i~can say is that ours.at the high table was ~emarkably stiff,.and that I was obliged to dilute it to twice or thrice i~s quantity with water. More of this kind of thing ~ould be dug from New-man's correspondence, and one could turn it all to account to explain quite ~eadily Newman's turning away from the religious state. His unconscious self had said from the first, "Don't be a religious,'.' adding with standard subconscious ¯ hypocrisy, "but talk sometimes about the religious life So you'll get the credit for being interested in it." Thus New-man's attraction, to the religious state was sham--the the-ory Would conclude. A good conclusion, if only it 'were true. Such a con-clusion, hoWever, would not be founded on fact, but rather on a wild misinterpretation of some of Newman's pleasant-ries. Indeed, the last passage just quoted hints that people bad associated with Newman, not. mere talk, but definite habits of abstemiousness quite in accord with the little sac-rifices demanded by religious life. Newman's Self-Abnegation. )ks.a matter of fact, Newman had such habit~. An appetite for quite real s~lf-abnega~ion in .imitation of Christ had worked itself out very practically in Newman's lifd even before he entered the Catholic Church. In 1842 he had retired from Oxford to the neighboring town of Littlemore, where he gathered some of his Oxford friends. Here he became a Catholic 'and here he continued to live until February,. 1846. We have an account of the place of retreat at Littlemore in a letter in the Tablet shortly after Newman's conversion written by Father Dominic, the 234 July, 1945 NEWMAN ~AND THE',RELIGIOUS LIFE Italian Passionist who received him into the Church. "Littlemore," Father Dominic explains, is a village about :two or three miles from Oxford. It presents nothing charming in its aspect or situation, but is placed in a low, flat country; it exhibits no delightful vill.as, nor agreeable Woods and meadows, but one u~nvafi~d uniform appeara.nce, rather dull than pleasant. In the midst of this village we meet with a building, which has'more the look of a barn than a dwelling:house; and in reality, I think it formerly was a barn. This unsightly.building is "divided by a number of walls, so as to forni so many little cells: and it is So low that you might almost' touch the roof with'your hand. In the interior );ou will find t.h.e most beautiful specimen of patri-archal simplicity and gospel i~overky.8 The Italian was iensitive to the vagaries of the English weather and impressed by the sombrene.ss ofEngland's dark, damp days. Failure to take measures against such conditions was to him a sign of real mortification: To pass from one cell to another, you must go through a little out-side corridor, covered iladeed with tiles, but opeln to all inclemencies of the weather. At the end of this corridor, you find a small dark room,'whi.ch has served as an oratory. The furnishings and diet impressed him most of all. In the cells nothing is to be seen but poverty and simplicity-~bare walls, floors composed' of a few rough bricks, without carpet, a straw bed, one or two chairs, and a few books, this comprises the whole furniture ! !-! The refectory and kitchen are in the same style, all very small and v.ery poor. From this description one may easily guess what sort of diet was used at table: no delicacies, no wine, no .ale.,'no liquors, but seldom meat; all breathing an .air of the strictesk poverty, such I have never witnessed in any religious house in Italy. or France, or in any other.country,where I have been. A C~ipuchin monastery would appear a great palace when compared with Little-more. It is the "best geniuses of the Ang!ican. Church" who. have retired, to this house, Father Dominic goes on, and have lived there--persons "of birth, learning, and pie~ty,. Slbid.o I, 106,107. 235 WAETER 3. ONG Review [or Religiou~ who possessed, or at least might have possessed, the richest livings and fellowships which the Church of England can bestow." And yet it had been said that their living as they had at Littlemore was due to singularity and pride! "Those who entertain such an idea," the good father continues, "might in the same way calumniate our Blessed Saviour; his Apostles, and all the followers of the Gospel." Foroit was plain to any open-eyed observer that the life at Little-more was undertaken in imitation of Christ. The. ho!y and simple Italian priest, as Newman's biographer Wilfrid Ward calls Father Dominic, gets so excited at the blindness and malice of Newman's critics that he breaks into a regular, litany of puns: "O men, O English-men," he almost chants as he concludes his letter to the Tablet, hear the voice of Littlemore. Those wails bear testimony that the Catholic is.a little more than the Protestant Church, the soul a little more than the body, eternity a little more than the present time. Understand well this little more, and I am sure you "will do a little more for your eternal salvation. This is .apparently what made Newman, who was undoubtedly embarrassed by t.he good father's letter, remark that no one at Littlemore could read the letter with a grave face. Bu~ Newman does not contest the facts which Father Dominic had set down. Newman and the English Scbne Littlemore shows in some ways a .greater attraction to a life of self-abnegation and self-surrender than perhaps most religious exhibit before their novitiate. But Little-more provides us as well with the key to Newman's final decision against the religious life. For Littlemore was the place wh~re Newman retired to learn God's will in his regard, and there, were good signs.that the will of God called him elsewhere than to a r.eligious institute. 236 dulyo 1945 NEWMAN AND THE RELIGIOUS LIFE Had he been at the time of his conversion a young man, Newman might perhaps have entered a religious institute and let his life be shaped there, just as Gerard Manley Hop-kins was to do. Hopkins, an Oxford man like Newman and destined like, Newman to become a great figure in nineteenth-century literature, was converted at the 'age of twenty-two. But Newman. (who incidentally, was to be the one to receive Hopkins into the Chu.rch in 1866) was forty-four when he became a Catholic. He bad already cut himself a niche in English life. He had been the leader of a party which had split open the intellectual .world of Oxford and with it the Anglican Church; and, although the party had finally b~een .badly routed by the liberal Anglicans at the. time it lost many of its ,leaders to Rome, Newman's place in the Oxford movement had made him a marked man in England. And here we have the basic reason why New-man did not turn to. the religious state: he felt that his value to the Church, a value already fixed by his place in Eng-land's life, could not be best exploited the~e: ~ Being Taught God's Wilt .W.riting many years later to young Edmund Froude, who had rather precipitately made up his mind to be a religious, Newman sald, "I know you are a prudent boy, and I wish you gravely and continually to pray God, that you may. be taught His Will as regards you. For we must persevere in prayer, if we would learn it.''~ Newman him-self had had to persevere in prayer-to be taught God's will in his regard and this not only with regard to entering the true Church. For a year and a half after his conversion there was an interval of prayerful searching, as both New-man and his friends, eager to find what place God ,had marked out for them, felt their way about the edifice of' the 4Gordon-Huntington Harper, Cardinal Newman and William Froude, A Correspondence (Baltimore: The Johns Hopkins Press. 1933), p. 169. ¯237 ~rALTE~ ,~. ONG ReOiew [or Reti~iou, s Church,'in which they Were at the same time.very much at home and strangely unconversant with many ordinary thifigs. They were at home because they were indeed in their Father's house, about whichthey, had been reading all their ~lives in the Scriptures and in patristic writings. But, how-ever much at home they felt, the fact was, their Father's house or no, they had never been in it before. Forthis rea-son Newman and Ambrose St. John went frorfi~England to Rome in 1846 to imp.rove their knowledge of the Church from the inside. It is a little amusing to see them cautiously smelling out different theological schools at Ro~e or still indulging in themselves something of the amazement of the benevblent Protestant who has just found thht the Cath-olic clergy are not such a bad lot after all. In this vein, Newman, en route to Rome, writes delight-edly from Langres in France to his friend Frederick Bowles that the French clergy are a merry, simple, affectionate set--some of them quite touchingly, kind and warm-hearted towards me, and only one complaining, as I think he did, of English heaviness (our stomachs were in fault) . M. La~ont is Very cheerful, hnd talks Latin well, which few of "the other clergy.do. The Dean does, and is a kind warmhearted person.5 During this time when he was gaining familiarity with the Church from inside her doors, Newman was in close contact with many religious-TDorninicans, Passionists, Jesuits, Franciscans, and others. He bad a Jesuit confessor at Rome. And Newman was certainly thinking of the various religious institutes in terms Of his usefulness in Christ's cause: "'It i~ ,one especial benefit in the Catholic ~burcb," he writes from Rome to Henry Wilberforc~, that a person's usefulness does not ~lepend on the accident of its .SWard, Life,~ I, 136. 23'8 ,lulg, ~94~ NEV~MAN AND THE RELIGIOUS LIFE being found out. There are so many ready-formed modes of'us~ful-hess, great institutions, and orders with great privileges and means, of operation, that he has but to unite himself to one of them, and it is as if Pope and Cardinals took him.up personhlly.° Newman adds a remark which shows that he was ~hinking of the religious life as a sort of r~fuge from pos-sible ecclesiastical honors: Since, I am in for it, I will add," what (as ~far as Io know) I have. never told to anY0ne--thai, before now; my prayers have been so earnest that I never might" have dignity or station, that, as they have been heard as regar.ds the English Church, I think their will be heard now also. They were~ No honors threatened for m~n)~ weary years; but rather failure and misunderstanding. Special Responsibilities But from the time of his conversion Newman was con-scious tl~at he might have "special responsibilities" which .would not'leave his choice of a State of,life entirely free. He was afraid that these responsibilities might not be discov-ered for him evenin Rome. "I can't tell as yet," he informs . Wilberforce in the same letter, what they will make of me here, or whether they will find me but. It is very difficult to get into the mind of a person like me, especially considering so few speak English . . . and I can say .so little in Italian. Newman and St. John had indeed picked up Italian only in their leisurely journey down through Italy to Rome picked it up not without some disaster, as when, mehning to tell a departing Italian acquaintance in Milan that he hoped to.see him in the winter., St. John blunHered confi~ dently, onto the word inferno for inverno and succeeded only "in leaving the startled Italian with the understanding that the English visitor hoped to see him s6on in hell. Newman was delighted at this occurrence, for St. John Olbid., I, 151. " ¯ 239 WALTER J, ONG Review [or Religious was the greater enthusiast for the language. But when they got to R6me arid Newman could pick his way only rather gingeriy through an Italian ~onversation, he fel'tthat he w~s greatly handicapped in his efforts to find his prope,r place within the Church. Newman wanted information and advice. But "what can people know of me?'" he goes on to Wilberforce, . I don't expect people will know me. The consequence will be, that, instead of returnihg with any special responsibilities upon .me, any special work to do, I Should on my return slink into some re~ady-formed plan of operation, and if I did not become a fi~iar or a Jesuit, I should go on hiamdrumming in some theological seminary or the like. Thus Newman felt that, /:or him; fitting into a ready-made plan might indeed be "'slinking" dodging the "spe-cial responsibility." In accordance with this line of thought, the conviction that he should not join a religious institute finally won out, as it had threatened to do from the first. He writes to Dalgair.ns from Rome on the last day of the year 1846: I have'the greatest fear I am bamboozling nays.elf when'I talk of an order: and that, just as Anglicans talk of being Catholics butdraw back when it comes to the pgint, so I, at my time of life, shall never feel able to give up property and take to new habits.7 But the repugnance to giving up property was no greater,. certainly, for Newman than for many who have embraced the religious life, and it was not this, repugnance which decided him in the course he took. He goes on: -Not that I should not do it [enter a religious institute], had I a clear call--but it is so difficult to know what a. clear call is. I do not know ~nough of the rule of the different ~ongregations to haste any opinion yet--and again I do not think I could, religiously, do any-thing that Dr. Wiseman disapproved. 71bid., I, 170. 240 July, 1945 NEWMAN AND THE RELIGIOUS LII::E Final Reasons for the Orator~t Even with this protestation of ignorance concerning the rules of religious institutes, Newman sbts down' at this time ¯ the reasons which were ultimately to d~termine--indeed, we[e already determining--his choice. In thinking of a. .regular life, he continues, a great difficulty . . . is my own previous history: When it comes upon me how late I am trying to serve the Church,the obvious ahswer is, Even saints, such as St. Augustine, St. Ignatius, did not begin in earnest till a late age. "Yes, but I am much older than ~hey." So then I go on to think and to trust that my past life may form a sort of aphorme [base of operations] and a ground of future usefulness. Having lived so long in Oxford, my name and person are known to a very great many people I do not know--so are my books--and I may have begun a workwhich I am,now to finishl Now the ques-tion is whether as a regular I do not at once cut off all this, as becoming a sort of instrument of others, and so clean beginning life again. As a Jesuit e.g. no one ~ould know that I was speaking my own words:" or was a continuation, as it. were, of my former self. Newman goes on to.set down a notion which he,had thought worthwhile ment.ioning to Bishop Wiseman, that he and his associates should be a group or college in Eng-land dependent on Propaganda, which still administered England in place of a regular hierarchy. "This," Newman concludes, "would not be inconsistent ~ith being Ora-torians." By the beginning of the year 1847 Newman and a group of his friends had fixed on the Oratory of St. Philip as their place in the Church--the place where prayer and common sense and the wishes of their eccclesiastical supe-riors made it plain that God wanted them. In the spring of t847 Newman, St. John, W. Goodenough Penny, J. D. Dalgairns, Robert Coffin, Richard Stantc~n, and F. S. Bowles began a brief novitiate at Rome, and in January of the following year the first English Oratorian ~ommunit~r 241 WALTER J. ONG began tO assemble at Birmingham under a rule adapted slightly to the demands of life in England. Newman's Choice and Prbvidence The event proved that Newman's calculations were {ralid, that his patient and' prayerful search had effectively laid his life in the hands of Providence. For it was to the best interests of Christ's Kingdom that Newman should remain preeminently an individual in the minds of the English people. The English never succeeded in under-standing Newman the Catholic. They would never even have tried to understand Newman the religious---the mem-ber of some weird and superstitious'posse of the Pope's. But with Newman the individual they could at least try to sympathize. And that is how Newman won his countrymen in his ,.Apologia pro Vita Sua, diverting the currents of feeling which swirled confusedly about him into channels friendly to the Church. In 1845 and 1846 and 1847 Newman could not see ahead to the Apologia, in which he was to l~iy bare the history of his religious convictions and jus-ti. fy his conversion to Catholicity. But in the Provi-dence of God, which calls some to one kind of life ai~d some to another, "disposing all things sweetly," he took the step in 1847. which made the Apologia possible and turned his life from a long series of failures into.a great spiritual suc-cess. Had he become a .religious, Newman would have had the same story to tell as he tells in the Apologia. But, as he shrewdly foresaw in 1846, no one would have belie~'ed that he was speaking his own words. In the Oratory of St. Philip, only loosely tied to his associates, he remained .in the popular mind Newman, the individual Englishman. That made" possible the work which God bad for him to do. 242 Why Does Father Ask Questions? Gerald Kelly, S.J. DURING the years of his seminary training,, the young priest-to'be is thoroughly instructed in the duties of those who go to confession anal is also made acquainted with some of the principal difficulties that his future, peni-tents might experience. ' This is as it should be, The priest should be able to help and sympathize with his penitents. But that is only one side of the picture. The confessor-. penitent relationship .is "mutual; and, particularly from the point of view of the penitent, it is, perhaps the most pro-f0u. ndly intimate relationship in the world. The penitent often reveals things to the confessor that he Would not dis-close to anyone, else, even his dearest friend.It seems logical, therefore, that the penitent ought to know something of the duties and problems of the confessor. Catholics do know, in.a rather vague way, something of the confessor's duties and difficulties. They know that he ~ears their sins as the ambassador of God and that he is bound by the most rigid and sacred secrecy possible. And they can readily understand that long hours in the confes-sional must be tiresome and must create a. spei:ial :difficulty with regard to the practice of such virtues as patience and kindness. But there are many things that they do not understand" and one of these seems to be the asking of questions by the.confessor.~ If we may judge from remarks heard in conversations about confession, we may conclude that penitents fall into three rather general classes with respect to being questionbd by the confessor. Some penitents rather like it because it 243 GERALD KELLY Reoieu~ for Religiou~ makes their own task easier and makes them more satisfied that their confession was good. Others definitely resent ~luestioning; they want to say what they have to say and then be allowed to go in peace. Still others neither like nor resent the questioning, but among these many wonder why questions are asked. All these classes of penitents--and of course all who teach catechism and instruct others how~ to go to confession--would very likely profit by-a knowledge of som'e of the reasons why the priest questions °~hem; and if they ~kriew these reasons they would very likely try to improve their methods of going to confession and thus avoid the necessity of questions. As a judge in the placeof Christ, the priest gives abso-lution to a worthily-disposed sinner and refuses absolu-tion to the sinner who is not sufficiently disposed. This is the most imporl)ant office of the confessor; but it is not his only.' function. He is also a pb~tsician., with the duty of healing the wounds of sin.and prescribing remedies for the "future; he is, to some extent~ a teacher, with the duty of instructing the ignorant; and he is the spiritual ~:atber to his penitent, with the° duty of giving paternal admonitions, counsel, affd e.ncouragement. In each and' all of these capacities, the priest might tinct reasons, for questioning pe.nitents. I" cannot discuss all these reasons here; but I should like to call attention to those tbat might be most common or most important. Sut~cien't Matter? For the instruction of. seminarians and for the help. of priests, moral theologians sometimes prepare ~¢hat thev call "case books"--that is, books of practical problems that ~the priest .is likely~ to encounter in.his ministry. To make the problem concrete, it is proposed in the form "of a ficti-tious incident. The student is to,decide what he would do 244 ,lul.q, 1945 \VllY DOES FATHER ASK QUES'I~IONS? under the circumstances; then he can check his solution with the solution offered by the author of the book. I can illustrate the first reason why a priest might ask questions by two s.ample Confessions taken from one of these case books. The first confession is that of a devout woman named Eudoxia. "I never detract others, as many women do," EuSoxia tells her confessor. "I have had to listen to men blaspheme, but.I told them I disapprove of their language. And I forgot to say my morning prayers several times.". That, according to the case book, is Eudoxia's entire confession. Not. a real sin is mentioned; and there is no concluding accusation of the sins of her past life. So far as absolution is concerned, Eudoxia might just as well be a newly baptized baby. But there is this l~rofound difference between Eudoxia and the baby" the baby has not sinned, whereas Eudoxia--unless she has the special privilege given to Our Lady--most certainly has committed some small sins, at least in he.r past life. The confessor's problem is to get her to confess a sin. "Perhaps you have told some small lies, or given way to impatience, or committed some other small sins; like sins of vanity?" the confessor asks Eudoxia. Most of us, I am sure, would call this an easy, safe approach, Tl~ere is" nothing particularly opprobrious about these .sins,.and even very good people occasionally fall into them. But not Eudoxia! "Far be it from me, Father," she replies firmly, ever to commit any of those sins!" With that we can leave Eudoxia to her confessor. He may try to explain to her how all people commit some small, sins, and that in her case it is just a matter of recog-nizing the sins and perhaps of examining her conscience more carefully. He might even indicate that she could get some valuable information abmit herself from. those "other 245 GERALD KELLY women" of whom she spoke in her confession or from those men who blasphemed in her presence. But he may not and cannot give absolution until he knows, there is something to absolve. Virtues, mere imperfections, involuntary acts, and doubtful sins (for example: "I accuse myself in so far asI amguilty") arenot sufficient matter for absolution;' and if a confessionconsists entirely of such things~ the con-fessor simply has to ask questions. ¯ Anbther sample confession, taken from the same case bbok, will illustrate the problem of insufficient matter under a slightly different aspect. This time the penitent is a man, .whose Latin name is best translated by Goodfellow. "'Father," runs Goodfellow's confession, "I haven't anything to confess except that I frequently had impure thoughts, and once, when I was traveling, I missed Mass on Sunday." That is the whole of Goodfellow's confession. He seems tO be a man of few deeds and fewer words. The prin-dipal difference between his and Eud0xia's confessions is that Eudoxia deaily confessed no sins, whereas Goodfellow may be confessing real sins. Every confessor learns, after some little ~xperience, that the accusation, "I had impure thoughts," does,not necessarily mean sin. It could mean that the penitent committed a mortal sin against purity_; but it could also mean that the penit.ent was merely tempted against purity--in other words, that the thoughts were entirely involuntary and not at all culpable. And the same may be said for Goodfellow's failure to hear Mass. Devout people sometimes confess "missing Mass," even when they had. a broken leg. They. do not really mean that they sinned; they merely feel better when they tell the confessor aboutoit. Goodfellow might be one of these devout people; perhaps his journey made it impossible to .hear Mass and lie knew this .was no sin. 246 dul~,IP45 WHY DOES FATHER ASK QUESTIONS? If Goodfellow's impure thoughts were involuntary and he had a good excuse or thought he had a good excuse 'for missing Mass, his confession is the same as Eudoxia's: it Gontains no real sin. Strictly speaking, things like this should not be confessed unless one wishes to get, some advice about them; but if the peni.tent does confess them, he should indicate .that they were not sins and should ' include in his confession some other matter for absolution. Otherwise the confessor must ask questions. Mortal or Venial Sin? Even if Goodfellow's impure thoughts were really sin-ful, there would still be a further problem for the confessor. He has to judge, in so far as this is reasonably possible, whether the penitent ~ommitted a venial sin.or a mortal sin: and this judgment is particularly difficult .to make with regard to such things as internal sins. As I said before, the accusation, "I had impure thoughts," may refer merely to a. temptation, in which case it would be no sin at all. But it could also mean that the penitent was guilty of some negli-gence in getting rid of impure thoughts--and this, though it would be a venial, sin, is a far cry from full consent and deliberate mortal sin. All of us learfied (or were supposed to learn) in cate-chism class that a full-fledged mortal sin must have three. elements: serious matter, sufficient ~eflection, and full con-sent of the will. In some types of[accusations a confessor can readily presume that all these elehaents were present;but in many other~ be must ask a question or tWO to determine whether the matter was really, serious or whether there was sufficient reflection and full consent. It is often very difficult, even after questioning, to.forma judgment regarding reflec-tion and consent; and it can happen that both the penitent and the confessor will have to leave the judgment to God. 247 GERALD KELLY Review for Religious But they are not supposed to "leave it to God" without r~aking some reasonable effort to decide it for themselves. I might mention here that the judgment concerning d~gree of guilt is not nearly so important as the judgment ~oncerning sufficiency of matter. A mistake concerning sufficient matter (for example: if the confessor judged that the confession contained real sin when not even a real venial sin was included in thea c'cusa"tion) would make the abso-lution invalid, even though the penitent, being in good faith, would commit no sin. But a mistake in judging the degree of guilt (for example: by judging a sin to be mortal when it was only venial, or vice vers)~) would not affect the validity of the absolution. The Law or: Integrity Reminiscing on catechism days will also bring to our minds the la~ of Christ that all mortal sins must be con-fessed according to species and number: in other words, the ekact kind of ~in committed andthe exact number of times each sin was committed, in so far as the penitent can tell these details, must be confessed. If the priest notices that this law is not being kept, he must prudently help the penitent by questions. The man who has committed mur-der does not satisfy this obligation by merel.y saying that he violated the Fifth Commandment, because there are many ways of violating that Commandment; and if he murdered his brother he would not satisfy his obligation by saying that he had killed a man, because homicide and fratricide are different kinds of sins. Finally, if we make the wild supposition that he bad seven brothers and that he mur-dered them all, he would not fulfill the law of integral con-fession by simply saying that he had murdered his brothers, because he "is Supposed to tell how many mortal sins he committed. 248 dulg, 1945 WHY DOES FATHER ASK QUESTIONS? I realize that homicide and fratricide are not the regular subject-matter for confessions. A Commandment that would probably touch the lives of ordinary people more ¯ closely would be the Sixth. And the confession of sins against this Commandment present~ special difficulties for both penitent and confessor. Penitents find the confession of sins of impurity embarrassing, and they would naturally 'like to keep their accusation as general as possible. Further-more. they often do not know just how to express them-selves, perhaps because they feel that they do not know the proper terms to be used in the confessional. As for the con-fessor, it is easily seen how he might find the questioning of penitents concerning sins of impurity a particularly delicate matter. The best solution to' the mutual embarrassment problem is to have the penitent try to keep the law of .integrity by confessing in his own words the kind of sin he committed. The confession should be brief and to the point. The confessor can hardly fail to understafid: and thus the need of questions, at least on this score, will be avoided. Of course, there are 15enitents who prefer to be questioned in this matter because they find it too difficult to express themselves without help. These penitents should at least mention their inability to the confessor and asl( for his assistance. True Contrition? A very important--in fact, an essential--judgment to be made by the confessor concerns the penitent's disposition. Practically speaking, tbis means that before giving absolu-tion the confessor must judge that his penitent has. true contrition, at least imperfect contrition. Absolution can-not be ~'alid if the penitent has not this minimum'disposi-sition. ¯Generally speaking, of course, the presumption is that 249 GERALD KELLY Review for Religious ¯ people do not confess their,sins unless they are sorry for them. But this presump.tion admits of many exceptions, as the moral theologiai~s are careful to point out. For instance, there is thecase of the penitent w, ho has been prac-t. ically forced to confession by wife, m0ther~ br teacher. It is true that even under such circumstances a good confession can be made; but there is a very real danger that such con-fessions might be insincere and that genuine contrit.ion and desire for absolution mil~ht be lacking. Another difficulty tha't might make for defective contrition is lack of instruc-tion. Great moralists like St. Alphonsus' Liguori point out that many simple people are a~t to get the habit of going to confession without really appreciating the need of contrition; especially with reference to purpose of amend-ment. In all.cases like the above, where the confessor has a reasonable .suspicion that-contrition is lacking or defective, he must ask a question or two. And besides these general difficulties there are certain sl~ecific problems concerning which he must be especially careful. Among these specific cases a m6st important one .is that of the penitent with a habit of serious sin. . The habitual sinner is apt to have a very vague and ineffective purpose of amendment. In. a general way he wants to break his habit, but he fails to decide on any deft-nite way of doing so. Strong habits are not broken in that way. One must.try to find the reason for his habit and try to remove that reason. The habit may be the result of his own weakness; and in this case he must take some means to strengthen himself. Or the habit may be connected with an occasion of sin; and in this event some very drastic measures may" halve to be taken, with regard to the occasion. These are basic points concerning habits of sin; yet the penitent may be ignorant of them and unconscious of his need for 250 J~,ty, 1945 Wl-iy DOES FATHER ASK QUESTIONS? help. And even if he feels his need very acutely, even if h~ is dreadfully discouraged--a not uncommon effect of habits of impurity---~ he may be too timid to ask for help; hence, if the .confessor does not takethe initiative, great harm may result. Even when a habitual sinner shows good Will his pr6b-lem is apt to be a'difficult one, because.it is not always easy to determine the exact ~ause of the trouble and to prescribe an immediately effective remedy. But the difficulty is much more serious when the penitent manifests a lack of sincer-ity: for example,, if he returns to the same confessor again and again without having made any attempt to follow advice, or if he goes from one confessor to another in order to find an "easy" one or to avoid the .need of giving an account of himself. Human nature is prone, to seek the ehsy ¯ way, and the very law of the Church which allows peni-tents a choice of confessors can be abused in such a way ~s to defeat the purpose of confession. Knowing these things. the confessor cannot omit questions when he notices or has a solid reason for suspecting that his peniten( is insincere. Other Reasons :or Questions. Thus far I have given the principal reasonswhy a con-lessor might feel obliged to ask questions: namely, to determine if there is sufficient matter foi absolution; to decide the degree of sinfulness; to help the penitent to make'- a complete, confession; to test the penitent,'s disposition; and to give needed advice and encouragement. Another very important reason is his desire to correct a false con-science. .These and similar purposes all fall within the scope of his sublime office as minister of the sacrament-- as judge, physiciah, teacher, and spiritual father. And to these we might add the simpler and more natural reasons, such as the fact that he does not hear what is.said, or that 25! GERALD KELLY . he is, not 'sure h.e catches "the penitent's meaning. And finally, the confessor is not exempt~from such difficulties as distractions and sleepiness. His mind may wander, and.his head may nod! If penitents were to keep all these things i'n mind, they would not resent questions, bfit they would try to make their confessions sufficiently clear and complete to allow the confessor tom keep his questions to the mini-mum. No doubt-it is true that occasionally unnecessary and even useless questions are asked: but this is'not the rule. Questioning penitents is seldom pleasant. Books Received ¯(From A~rll ZO to ,lune 20) " " LONGMANS~ GREEN. AND CO., INC., London, New York, Toronto. Enjoying the Neu~ Testament. By Margaret T. Monro. $2.50. THE BRUCE PUBLISHING CO. Milwaukee. A Dynamic 1~7or/.d Order. By Rt. Rev. Msgr. Donald~A. Mac Lean, A. M., S.T.L., Ph.D. $2.50. Weapons for Peace. By Thomas P. Neill. $2.50. CATECHETICAL GUILD, St. Paul, Minn. That You Mug Liue. By L. F. Cervantes, S.J. $2.00. SOCIETY OF SISTERS OF THE HOLY NAMES, Marylhurst, Oregon. The Hope of the Hart, est. By a-Sister of the Holy Names. $4.00 (plus postage). FREDERICK PusTET CO., INC., New~ York. Meditations on Eternitg for t~eligious. By the Venerable Mother Julienne Morell, O.P. $2.50. B. HERDER BOOK CO., St. Louis. A Retreat for Religious. By Rev. Andrew Green, O.S.B. $2.00. Christian Denominations. By Rev. Konrad Algermissen. $7.50. MOTHERHOUSE OF IMMACULATE CONCEPTION, Cdnvent Heights, New Britain, Conn. D,n'l~) Progress in Religious Virtues. By Rev. John Pitrus, S.T.D.'$1.60. 252 Perl:ecfion Is Union wish God Augustine Klaas, S.3. WE OFTEN HEAR it said.that spiritual perfection is union with God .and that~ the moreintimate this union is, the greater our perfection. The statement is true;but is there not frequently some haziness of mind as to just what is meant by. union With God and how it per-tains to perfection? Let .us examine variouskinds of union with God and their relation to spiritual perfectionl Hgposti~tic Union with God 'The closest union of our human nature with the divine is had in Jesus_Christ by rdason, of the hypostatic union, that is, the union of the divine and human natures of Christ in the Person of the Word. One Persofi, the Son of God, having a divine nature from all eternity, took to Himself a human nature like our very own from. the flesh of Mary, and by a viriginal birth became also .the son of Mary. "The Word was made flesh, and dwelt' among us" (John 1 : 14). ~Or as. Pope Saint Leo the Great graphically expresses it: "the Wisdom of God built a house in the flesh, whkh He took from a human being, and which He animated with a -rational soul." The human nature of.Christ ever remains distinct from the divine, but the two natures, are subs[an-t~ iallg united in the Second Person of the Blessed Trinity. This is the closest possible .union of our human nature with God. Such an intimate, substantial union of the human and the divine is had in Jesus Christ alone, for revelation tells of only one hypostatic union. It were blasphemy to say that in our pursuit of perfection we could ever attain to such an 253 AUGUSTINE KLAAS for Religious immediate union with God. We cannot even understand its character fu!ly since'it is an ineffable mystery. Before it we can only bow our heads in faith, in adoration, and in grati-tude, too, because from the hypostat!c union comes not only our sublime Model of perfection, but also from it, as from a fo~antainbead, flow all our grace, justification, incorporation into the Mystical Body, spiritual perfection. and ultimately our everlasting:union with God in heaven. Union with God in Hea~)en The blessed Jn heaven are intimately united to God. This union of our human nature with ,the divine is not substantial, like the previous one, but only accidental. Called the beatific vision, it is an immediate intuitive p.er-ception of the essence of God ~esuking in 10ve, and a sati-ating joy and bliss that Will last forever. Aided .by the "light of glory; the blessed see God face to face. .'.'We see'nqw, ,through a glass in a dark manner.; but then fa~e to face" (I Corinthians 13" 12). And because of this direct vision of God the blessed love God to' their utmost and are supremely happy for all eternity~ They can neither increase nor diminish this union, since their time of probation is over. They are home at last in their Father's house. ¯ However, union with God in heaven is not had by all the blessed in the same degree, for "there are many man-sions" in our~elestial abode. What determines its degree? The degree o.f our vision of God and of our capacity for love and happiness .hereafter is indirect proportion to the sanctifying grace, merit, and spiritual perfection we have acquired in this l~fe. In other words, the degree.of our union with God in heaven is measured wholly by the degree of our union with God on earth. Union with God on Earth On earth we are united to God' by sanctffging grace. 254 dul~,1945 PERFECTION IS uNIoN WITH GOD Pope Leo XIII in his encyclical on the Holy spirit explains this union as follows: No. one can express the greatness of this work of divine grace in the souls.of men. Wherefore, both in Holy Scripture and in the Gritings. of the Fathers, men are styled regenerated, new creatures, partakers of 0the Divine Nature, children of God, godlike, and similar el~ithets. Now these great blessings are justly'considered as especially belonging to the. Holy Spiri.t . . . He not only .brings to us His Divine gifts, 15ut is the Author of them and is Himself the supreme Gift . To show tile nature and e~icacy of this gift it is.wel! to recall the explanation given by thee Doctors.of the Church of the words of Holy Scripture. Tfiey say that God is.present and exists in'all thin, gs by His. power, in so far as all things are sub'ject toHis power; by His presence, inasmuch a's al! thin~s are uncovered and open to His eyes; by His essence, inasmuch as He is present to all.as the cause of their being (St. Thomas, Summa Tbeologica I, Q. 8, Art. 3). But God is' in ma.n, not just as. in lifeles~ things, but in the.furthe.r way thaf He is also known and loved by him, since even by nature we spontane-ously love, desire and seek after the good.~ Moreover, God by'grac~ resides in the justsoul.as in a temple, in a most intimateand peculiar manner. From this proceeds that union of affection by which the soul adheres cl~sely to God, mor~ so than the friend is united t6 his most lovi.ng and beloved friend,' ~nd enjoys God in all fulness and sweetness. Now this wonderful union, which is prop~ly called "indwelling," differing only in degree or state from that with which God beatifies the saints in Heaven, alt1~ougl4 it is most certainly produced by ~the presence of the whole Blessed Trin-ity--" We {vill come to him, and will make .our abode ,with him" (dohn 14: 23)--nevertheless' is attributed in .a peculiar manner to the Holy Spirit. " Habitual union with God present in the~soul in a pecul-iar way through sanctif)fing, grace is of. the very essence of spiritual perfection in this world, since without sanct.ifying. grace we are supernaturallyand spiritualIy dead. On the other hand, the more sanctifying grace is increased in our souls by the worthy r.eception of the sacraments, especially of the Holy Eucharist, and by the assiduous practice of .the 255 AUGUSTINE KI~AAS Review [or Religious virtues, principally charity, the more, intimate becomes our habitual union with God and "the greater our spiritual.per-fection. When We shall have.acquired the maximum sanc-tifying grace we are capable of, granted our particular, indi-vidual opportunities of nature and.of grace, then.we shall hard attained to the closes~ habitual union with God and tbe highest perfection. This fundamental, essential perfec-tion spiritual writers sometimes call static, perfectior~. There is still another union with God flowing almost spontaneously from the'preceding'one-active union. Ac-tive union with God is called d~cnamic perfection and is what we ordinarily mean when we speak of spiritual per-fection. It consists in union with God by mind and will activity. Union with God b~t Mind Activity Active union with God" through intellect is had by thinking of God, by acquiring more and more knowledge of Him and His divine attributes fromthe .double source of reason and supernatural faith. Such knowledge of God is highly praised in Holy Scripture: "For to know thee is perfect justicei and to know thy justice, and thy power, is'tbe root of immo~tali,ty" (Wisdom 15:3). And Saint Paul: "Furthermore I count all things to be but loss for the ' excellent knowledge of Jesus Christ my lord (Philippians 3:8) . in whom are hid all the treasures of wisdom and knowledge" (Colossians 2:3). Among the Fathers of the Church, did not Saint Augustine epitomize the whole of the spiritual life as an ever increasing knowledge of self and of God? By knowledge of God is here meant not. merely theo-retical knowledge, scientific knowledge, knowledge of God acquired chiefly by the study of philosophy and theology, book knowledge, if you will. Practical knowledge of God. 256 July, 1945 PERFECTION I$ ~JNION WITH GOD that is, knc~wledge inducing will activity, , is still more important. Let us evaluate knowl~dge of God with refer~ ence to perfection. Theoretical knowledge of God is excellent. It can be, .and frequently is, a puissant help and incentive' tospiritual perfection. However, it must be asserted that while such knowledge provides a useful soiid basis for perfection, it does not constitute our spiritual perfection, nor even.indi-care the degree of perfection we may possess. Have there ¯ not been saints, like Benedict Labre and Bernadette Soubi-rous, whose scientific theoretical knowledge of God was ¯ very meager? On the other hand, do we not sometimes see students of theology, who have a verst superior knowledg~ of God and work at it all day long; leading imperfect liveR? The fallen angels have an excellent theoretical knowledge of God, but they are the very opposite of perfect. Eminent theologians warn us that perfection "does not consist in union with God by mind activity alone, even a great deal o~ it. "Tell me, dear Father," said Brother Giles one day to the learned Saint Bonaventure, "can a simple, uneducated person love God as much as a scholar? . Yes," replied Bonaventure, "a simple, little old grandmother can love God more¯ than a master of theology." Whereupon, we are told, guileless Brottier Giles rose up, rushed out ¯ th?ough the garden and along the streets of the town crying at the top Of his voice: :"O poor, ignorant, simple old grand-mother, love Gri!! You can still overtake Brother Bona-venture." If this is true, what the little old gran.dmother probably bad was not so much a theoretical as a practical, a '~realized" knowledge of God, a knowledge leading to,the firm judgment.and deep conviction:' "I must value and 10ve God above all else." ¯UpOn this pract!cal mind activity can be built the loftiest perfection, but in itself it still is not the union with God that is equated with spiritual perfection. 257 AUGUSTINE "KLAAS Reoiew for~ Retigiou; Hence, .while we must greatly esteem knowledge of God, both theoretical ~nd practical, and strive constantly and perseveringly to incre~ise it, by meditation, .by spiritual reading, by delving deeper into the truths of faith, by ofien recalling the presence of God. by recollection, and the like, we must not remain content with only that. If we would be perfect we must pass from union with God by mere mind activity to something b~yonfl, to something still more. pre-. cious, to union witb God' by will activity,by~love. Saint Teresa of Avila says t.hat clearly when discussing union with God in her Foundations (chapter 5): "The soul's advancement, does not conist in thinking much; but in loving much." Our spiritual perfection .is measured, .therefore, not by our knowledge of God, even though it be the knowledge of strong supernatural faith, but rather by" our~active lo~¢e of Him. That is why Saint Thomas can say that "the love of those things which are above us; and especially of God, is to be preferred to the knowledge ~f them: Wherefore charity is more excellent than fafth" ¯ (Summa II-II. Q. 23, Art. 6). A'nd so the little old grand~ mother could probably never overtake the saintly Doctor of the Church by her mind activity, even hi~r practical mind activity: she could overtake him by her will, by her union with God through will acti~;ity, by her active love of God. : Union with God by Will Actiuitg Presupposing in the soul a-close union With God through sanctifying grace and a certain necessary union with Him through mind activi(y, we maintain that spir-itual perfection consists above all in union with God by will activity, that is, by active love of God. Supernal~ural faith and hope must be present in the soul, but we are per-fect in proportion as we love God more; and when we have 258 du1~,1945 PERFECTION IS UNION WITH GOD attained the maximum.activelove of God we are capable of with the assistance of grace, then we have reached the very summit of the mount of perfection. Active love is th~ norm and gauge of spiritual perfection. We are just as perfect as we are united to God by active love of Him. Such is the unanimous teaching of Catholic theologians. as for instance, Saint Thomas, who states in his Perfection of Spiritual Life that "the spiritual life consists principall~r in charity. He is simply perfect in the spiritual life who is perfect in charity."° It is' the teaching of the Fathers of the Church who agree with Saint Augustine when he informs us in. his work On Nature and Grace that "incipi-ent charity is incipient justice [justice here means holiness] ; advanced charity is advanced justice; great charity.is great justice; perfect charity is perfect justice." It is the teaching of Saint Paul (I Corinthians 13). It is the explicit teaching of Christ Himself: "Thou shalt love the Lord thy God with thy whole heart, and withlthy whole soul, and with thy whole mind. This is the greates.t and the first com-mandment. And the second-is like to th~s:.Thou shalt love thy neighbor as thyself." (Matthew 22:37-39.) And again: "Be you therefore perfect, as also your heavenly Father is perfect" (Matthew 5:48). And Saint ~John explains: ':God is charity. '" (I John 4: 16).1 Degrees of Union with God Spiritual masters have made many attempts to give us ~he ascending scale, of degrees in this unifying love of God and the characteristics that mark each degree. They are at ,variance in detail; fundamentally, however, they are in accord, for the main landings on the grand stairway leading to the highest love of God are p.retty well known and agreed upon by all. There are three suchlafidings or degrees of 1For. a fuller treatment of this point, el. Revi'eto for Reliyious, Vol. I, pp. 238 sqq. 259 ¯ ~,UGUSTINE KLAAS union with God through love. In the first the soul is so united to God and loves Him to such a degree that it habitually avoids all mortal sin and the occasions of grave sin. It has a nascent but still feeble desire for greater perfection; it still commits many venial sins, but it struggles valiantly and successfully against strong temptations. Penance for the past, purification, and mortification characterize this rather negative degree. Its prayer is mainly discursive meditation on the .fundamental truths of faith, particularly the four last things. This is the degree of beginners in the life of perfection and it is called the Purgative W.ay. in the second degree, the soul not only avoids all mor-tal sin, but habitually rejects deliberate venial sin. It makes advances in detachment from creatures and has an inc.reasing desire for perfection. The degree is more positive than negative, since the emphasis is on the acquirement of the virtues, especially by the imitation ot~ and assimilation to Christ, "the way, the truth, and the life." The prayer in this degree tends to be predominantly affective. It is the degree of those ad.vancing in perfection: it is called the" Illuminative Way. Presupposing the habitual practice of the other two, the third degree is marked by the struggle to reduce semi-deliberate venial sins and imperfections to the minimum. The soul has made great strides towards heroic detachment and is now intent on the maximum practice of the counsels and works of supererogat!on. Its manner of praying becomes more and more simple, contemplation of God's attributes being a favorite form in this degree. Intense charity permeates all its activity, since it now lives for God alone. This is the Unitive W.ay. Of course, these degrees cannot be rigidly delimited. Nor does .the soul. leave one degree and proceed to the next 260 July, 1945 PERFECTION IS UNION WITH GOD mechanically: it may. be and generally.is ~to some extent in all degrees at once. For example, in.order.to keep onese!f babitually from mortal sin, does one not have to observe a certain number of.the counsels? ~.Is the soul in the third degree exempt from doing penance? The Whole matter is one 0f emphasis, and according to the predominance of the va.rious.qualities noted above, a soul.can be easily placed in one of the tb?ee degrees. Moreover, tb~ third degree admits of indefinite progress, since we can neverlove God as much as He can be loved, and hence; our unions with Him can ,ever become more., intimat~ ag long as we live on this earth. Perf.ect and Imperfect. Love of God From the restricted viewpoi.nt of, nobility of moti~ce .two kinds Of active love of God may be distinguished. can love God above all else because He is good to us. Such is the love of God .indicated by the Psalmist when .be exclaims: "For thee my flesh and my heart hath fainted away" thou art the God of-my b.eart, and the God that is my portion forever" (Psalms 72:26). And again: ."I will ¯ love thee, O Lord,my strength.: the Lord, is-my firmament, my.refu'ge, and ~my deliverer . " .(Psalms 1'7:2). Our Lord appeals to thismotive when He proposes "treasure. in bea'Oen. '~ tbe"bundredfold," and "life e.verlasting." Because of the less perfect nature of the motive this love of God, called "imperfect love" or "i.nterested love" of God. it is already a great deal and should by no means be contemned or slighted, but there is a higher love of God springing from a nobler motive: "perfect. love," or as it is sometimes called "disinterested love", of God. "Perfect love" of God is had when We love Him above all else not so much for the good He so generously bestows on us, but for Himself, because He is all-good in Himself. , This "perfect love" is known as the love of benevolence and 261 AUGUSTINE KL&AS Revietv /:or Religio~s friendship. In its exercise we prescind from our own inter-ests or at least subordinate them to Him, since we love God simply for Himself,, and not for our own advantage. "Fhis highest of motives makes this the highest type of love of .God. In it we take complacent delight in God and in His perfections; we ardent!y desire to glorify Him; we actively give glory to Him by conforming our will as much as pos-sible in all. things to His: we .bring others to glorify Him. And all tl~is simply because God is God,.because God is all-good and all-lovable in Himself. The love Of benevolence affd friendship: is perfected extensively when we embrace by our lov~ more of the per-fections of God and more of His creatures; it: is perfected intensivelty when we make the acts of love more vehemently and more constantly until we develop a solid habit of the perfect love of God. W'hen the love reaches the maximum we are capable of then we are simply perfect. M~/stic Union with God Finally, there is still another union with God for which the union by rhind and will activity is an indispensable preparation. It is mystic union, a special gift of God's grace to His favored friends. Mystic unidn with God, an earthly union which approaches that of theblessed in heaven, is not necessary for spiritual perfection, but it is a potent means to it because it results insublime and intense acts of the perfect love of God. The precious gift of mystic union generally presupposes in him who receives it an advanced degree of union with God by active love, espe-cially perfect love. Conclusion To conclude by way of.summary: spiritual perfection is union with. God. It is union with God by a maximum 262 July/, 1945 ' PERFECTION IS UNION WITH GOD of sanctifying grace, called static perfection. It is unio.,n., with God. by a certain am.ount of necessary supernatura'[ mind activity, theoretical and practical. It is union with God by a maximum of supernatural will activity, a maxi-mum of the perfect love of God, called dynamic perfecti.on. This earthly union with God .whkh is our perfecti6n merits for us and is the measure~of our Union with God in "heaven, our ultimate, inamissible perfection. All our union with God, both in heaven and on earth, all.our spiritual perfection, we owe to the hyp0static union with God had in Jesus Christ, since He as God-man merited them fbr us by His life, passion and death. Moreover, He is the peerless Model of all spiritual perfection and union with God. PAMPHLET NOTICES It seems that religious institutes in increasing numbers are issuing pamphlets and other material to attract aspirants to their ranks. This is as it should be. One such pamphlet comes from South Africa and bears the title, Priestly/ and Religious Voca-tion. After giving a brief account of the m. issionary activity of the Oblates of Mary Immaculate, the author, Father T. F. Kelly, O.M.I., describes the nature and signs of vocation both in relation to the priesthood and to the religious life. He con-cludes with an earnest plea to the generous young people of South Africa to heed' the call of Christ. The pamphlet may be.obtained from the Oblate Novitiate, 44 Park-hill Road, Glebe, Germistou, Transvaal, South Africa. With the same purpose in mind the Sisters of Loretto, Lor~tto M0therho~se, Ner~inx. P.O., Kentucky, have issued a folder entitled "Congratulations Pegg~It."' Written in the form of a letter to a young woman about to enter the novitiate it gives us a brief account of the founding, the history, and the ~vork of the Lorettines in the Uuited States and in China. Some good photogral~hs depicting houses and activities of the congregation greatly increase the value of the folder. Father Albert H. Dolan, O.Carm., the zealous promoter of devotion to St. Therese of Lisieux, has issued a pamphlet, St. Therese, Patroness of the Mis-sions. In 16 pages he sets forth the reasons why SL Therese was chosen as Patron-ess of the Missions and urges her devout clients to follow her example of prayer and unfemittipg sacrifice for the missions. The pamphlet may be obtained from The Carmelite Press, 6413 Dante Avenue, Chicago, Illinois, or 55 Demarest Avenue; Engie~ood, N.J. Piice: ten cents. 263 Our,.Lady's Parents Francis L. Filas, S.3. MUCofH thaes p waree Wntso.u lodf l iOkue rt o,L'kandoyw, w thee c aacnt"u afli nlidf en-osttohriyng directl'y concerning them in the Gospels. However~ Holy Scripture gives us some information in stating that Christ was promised to Abraham and to 3acob, ~nd that He came out of the tribe of 3uda.1 This means that 3esus was a son of David and a son of Abraham, not only legally ~hrough St. 3oseph but also naturally through the Blessed Virgin, and therefore through her parents, 3oachim and /~nne. Various Scripture scholars have proposed a rather ingenious theory tO show that Luke set forth the genealogy of Mary rather than of 3oseph when he.wrote, "And 3esus Hi.resell, when He began His work, was about thirty years . of age, beingmas was supposed--the son of 3osdph, the son of Heli . : . the son of David . . the son of Adam. who was the son of God" (3:23). According to this the-ory the text is phrased differently so as to read, "3esus. being--as was suppbsed the son of 3oseph--the sori of Hell," and so,forth. Thus the person of Heli is identified with the person of 3oachim. Even further, the two names are said~ to be the same, for "Hell" ~Eli) is taken as a shortened form of "Eliachim." Both "Eliachim'~ and "3oachim" are interchangeable, meaning in Hebrew, "God sets up." Unfortunately, so charming a .theory is far from being accepted by all Scripture scholars. From earliest times the ¯ genealogies of Matthew and Luke have usually been inter- XGenesis 18,22, 28; Luke 1:32; Romans'l :3; 2 Timothy 2:8; Hebrews 8. 264 OUR LADY'S PARENi'S preted as giving the 1,egaI ancestry of Our Lord through St. Joseph and not through Mary. This has been the gen-eral tenor of opinion even thoug,19 no one theory fits per-fectly in further explaining th~ problems connected with the two varying accounts. Because of this silence ofthe Gospels we must turn to the only other possible sources of information concerning Mary's parents: the Iegends of Joachim and Anne. The Legends of Joachim and Anne At first sigh~ it might)seem a worthless task to have recourse to a legend to seek data about historic personages. Yet in the case of Joachim and Anne nothing else exists. We must at least consider what' was said about them, even if we cannot a~cept it all as true. The earliest account in which they are mentioned.-is Called the Protoeoange! of James, a work pretending to be a history of the birth of Mary and of the early events in tl~e life of Jesus. 'Having originated about 150 A, D., it is 0nly a hundred years younger than the Gospels and thus enjoys a reputation of antiquity. .- In common with other apocryphal literature ,of its type the Protoeoanget of James was apparently based on snatches of true tradition--a sort.of 'pious gossip---con-cerning Christ and those who were near to Him. Some~ thing like our modern historical novel, the Protoevanget wa~ meant to fill in with plausible details the gaps where the curiosity of the faithful was left unsatisfied by the four Gospels of Matthew, Mark, Luke~ and John. But unlike "these Gospels the Apocryphal tradition was of purely human origin. It was neither divinely inspired when com-posed nor providentially kept pure when transmitted. Accordingly, as it was.repeated again and again in word and writing, it accumulated more and more exaggerations, 265 FRANCIS L. FILAS R6biew for Religious and additions, so that at the present day we have no way of determining what is genuine and what is spurious in ~its content. The Chur~ch never accepted this imitation of the true Gospels, but early branded it as apocryphal'(as, for example, in .the Decree' of Pope Gelasius in 495). The majority of early Fa,thers of the Church, as well as later ecclesiastical writers, likewise recognized it as counterfeiL None the less, popular authors in the Middle Ages and afterward borrowed .extensively from .the legendary, source in order to stimulate the great ~levotion of the Ages of Faith. In all this spurious devotional literature the ques-tion of lying or passing on a lie was seemingly not attended to; rather, generous hearts uncritically sought and eagerly accepted every means to gain mbre knowledge, of the lives of desus and His saints. Two enlargements were made of the legend of ,loachiin and Anne as it appeared in the Pt'ptoevar~gd of da~es: namely, the Gospel of Pseado-Matthev~ (about 450 A. D.) and the Gospel of the Nativity/ [~f Mat'V (exact date unknown). As is evident, there is more likelihood of truth in the original, the P, rotoevar~get, than in any of its suc-ceeding variations. This is the substance of the original account: Joadhim is a rich and generous shepherd. He and his Wife Anne are deepl.y grieved because they have no chil-. dren. V~rhile Anne is lamenting tl6e curse of her sterility, an angel appears tO her with the Words, "The Lord hath heard thor prayer, and thou shalt conceive, and shalt bring forth; and thy seed shall be spoken of in all the world." At the same tim~ a similar vision is granted Joach~m ~hile tending his flocks~ In gratitude to God, Anne promises to consecrate.he~ child to the divine service in the Temple. Upon the birth'of the child, who receives the name of 266 dulg, 1945 OUR LADY'S PARENTS l~ary, the happy mother breaks out into a canticle of thanksgiving. Later, when she is three years old, Mary is .brought to the,Temple and joyfully remains there to praise and serve God. Such is the g!st of the early chapters of the Proto-evangel of James. In the Gospel of Pseudo-Matthew :the story is given more imagingtive coloring: Joachim's gen-erosity is described at greater length. He distributes his riches to the poor and to those "who' worshipped God"' before taking ashare for himself. At 15 he is already a wealthy shepherd" and at 20 be marries Anne, "the daughter of Acbar, of his own tribe, that is,. of the tribe of 'Juda of the family of David." The couple's childlessness lasts for twenty years, after which the angels appear to Anne and Joachim. The rest of this tale merely develops the story of the Protoevangel, adding more details, greatek emphasis, and .particularly more frequent miraculous inter-ventions. The third and final form of the legend is contained in the Gospel of the Nativitg of Maw, a charming though unhistorical con~pilation of the preceding tradition. This Gospel does not'add substantially to the tale of th~ Proto-evangel, but rather edits it.so that the poetical beauty of the narrative is heightened and made more sublime. ~What Is True of Joachim and Anne? The task of separating the true' from the false in the old Apocryphal legends is most difficult, if not impossible. Yet, though we have no historical norms by which to judge, we can at least, attempt to determine what is definitely interpo!ated and what can perhaps be a vestige of the orig-inal correct tradition. ' In the first place, the special i'niracles of the angelic appa-ritions are quite doubtful. Such momentous divine inter- 267 FRANCIS L. FILAS Review for Religiods ventions in the lives of the parents of Mary would certainly have &awn so muchattention should we say notoriety? .-=to the Blessed Virgin that the obscurity which a-ccom-panied her life with doseph and desus would have given way to constant public notice. Moreoyer,- the Proto-evangel of dames, like all the Apocrypha, has a'very explicit tendency to scatter miracles with a bountiful hand through-out its narrative. Perhaps the most cogent reason for denying credibility to the miracles of the,Protoeoar~gel is the evident modeling of these prodigies on genuine miracles related in Holy Scripture. All the writers of Apocryphal legends are eager to have their accounts placed on a par with the canonical Gospels. They not only copy typical Gospel stories, but even plagiarize directly from th~ inspired text. In thecase ofdoachim his forty days" fast as a prayer. to obtain a child is based on the fasts of Moses, Elias, and Christ.~ Even more striking is the parallel between Anne~s prayer to (3od and theprayer of ,~dnna, mother of Samuel, that the Lord "would give to His servant a man-child.''3 Again, the canticle of thanksgiving of Anne, wife of 3oa-" chim, .is suspiciously similar to.the canticle of her earlier namesake and, .to some extent, to the Mayrffficat of the Blessed Virgin.4 In contrast to the few imi~ortant details given by the Gospels, the legends go to great lengths to set forth trivi-alities. -That is why the familiar details concerning Joa-chim's prosperity must also be re]ected. They constitute precisely the information which the Apocrypha were invented to supply. o The least~doubtful of all the data in the legend is the correctness o.f. the names Joachim and Anne. It seems UExodus 24:18, 34:28; .3 Kings 19:8; Matthew. 4:2. al Kings 1:9,18. 41 Kings 2: Luke 1:46-55. 268 dulq, 1945 'OuR'LADY'S PARENTS likely that,the name "Anne'~ (Anna: Hannah) reminded the early writer of Hannah, mother of Samuel, and thus led him to introduce the direct divine announcement of the forthcoming birth Of M~ry, modeled on that of the annouficement of the birth of Samuel. On the other hand, "Elcana," the name of the father Of Samuel has no resem-blance to "Joachim," the name of the father of Mary. Neither the names nor the circumstances related of Joachim and Elcana are similar. Finally, we must not forget that in all Christian centuries "Joachim" and ".Anne" were accepted as the names of the parents of Mary even while.the other details of their legend were discarded by the majority of Church scholars. While we .can prudently, doubt the authenticity of the legends of 3oachim and Anne, we know with absolute cer-tainty that God gave them every grace needed for their posi-tion as father and fiaother of the Mother Of God: The all-perfect and sinless Mary could hardly be born of any but the most saintly parents. In granting Joachim and Anne the title of saints, the Church has acted wisely and con-si~ te.ntly. The devotion v~hieh it sanctioned does not strand or fall with the correctness or falsity of the iegends. Rather, it represents the honor that is logically paid to the two per-sons ;¢¢hom the Eternal Father chose to bring forth the Mother of God. Just as J~sus sancti~fied Mary and Jose.ph by.His close relations with them, so must Mary .have sanc-tiffed h~r father and mother by her intimacy with ~hem in the years durir~g whi(h God was preparing her for her career as mother of the Savior and as the mother of all redeemed mankind. , The words of St. Peter Damian best express the atti-tude we ought to cultivate with regard to the details of the lives of Mary's parents. "There are s~ome," he writes, "who ¯ w~shing to know what is useless, seek with vain and exces- , 269 ¯ FRANCIS L. FILAS sire curiosity to find who was the father and who ¯ mother of Mary. They seek. to discover in vain¯What the Evar~gelist deemed it superfluous to ~elate. Had this knowledge been necessary, so noble a historiafi would not have neglected to give it to us, inasmuch as it is the constant practice of the sacred writers never to say .what can injure and never to omit what it is useful for us to know.''" If the greatness of the Blessed Virgin stemmed from. ,Joachim and Anne, the Gospels would have described them fully to us. But the case is actuallythe opposite. Mary is the light in whose reflected glory her parents shine. That is sufficient for Our interest. With absolute assurance we know the greatness of Mary from the revealed word of God. This fact again is more than enough to deduce the greatness of her parents. Our piety and devotion do not rest on an old tradition which cannot be authenticated and might one day be proved false in its'entirety. They are based on the truth demonstrated again and again during nine'teen cen-turies of Christian history--nearer to Ma~y means nearer to God. OUR CONTRI.BUTORS AUGUSTINE KLAAS, Professor of Sacramental Theology at St. Mary's College, is the author of several previous articles on the nature of perfection. (~. AUGUSTINE ELLARD and GERALD KELLY are members of our Editorial Board and Professors of Ascetical Theology and Moral Theology respectively. WALTER J. ONG is a stu-dent of theology at St. Mary's. FRANCIS L, FILAS, who has recently been ordained to the priesthood at West Baden College, West Baden Springs, Indiana. has con-tributed several articles to earlier i~sues of the REVIEW. ~Hom. 3 in Natio. B.V,M. .270 ( ues ions and Answers 35 Many sacristans would be grateful ~o you if you would publish these qu6stions and the answers to them in Review for Religious: (I) Must blessed ashes left over Trom Ash Wedn~e~day be put into the sacrarlumT. (2) Please llst all things that should be put into the sacrarlum. 1 ) Yes, it.ls proper to put the blessed ashes into the sacrarium, or else to throw them into the fire. (2) We cannot guarantee to give a list of all the thifigs that should be put into the sacrarium. Here are some of them: used baptismal water, other .blessed water, the.contents of the ablution cup kept near the tabernacle, the water used in washing the altar linens (palls, purificators, and corporals), and the water left in the taoabo dish after Mass. Please outlln~ the respective jurisdiction of the mother general and the local superior in a motherhouse in .which there is alsoa novitiate. What authority should each exercise with regard to (I) Sisters residing habitually in the house, (2). Sisters visiting the motherhouse, (3} occasional, events.~ The mother general goverias the institute as a whole; the local superior governs the local community just as any .other local superior does. Hence the Sisters residing habitually in the house, as well as Sisters visiting the motherhouse, are subject to the local Superior as they would be in any other community. As to occasional events, these have reference either to the local community or to the institute as a whole. In the first case they are under the direction of the local superior, in the second case under that of the mother ~eneral. The novitiate i~ directly under the care and supervision of the mistress of ndvices. Canon 561, § 1 clearly indicates this: "The master (mistress) of novices alone has the right and the obligation of providing for.the formation of the nbvices; he alone is charge.d with the direction of the novitiate, so that no one, under whatever pretext, may interfere in these matters, except 'superiors who are permitted to do so by the constitutions and the canonical visitors; as to the gen-eral discipline of the house, the master (mistress),. together v~ith.the novices themselves, is subject to the (local) superior." 271 QUESTIONS AND ANSWERS Review for Religious In two of our cqnvents there has been a bng-standlng custom of taking the body of a deceasi~d Sister to the communlty.chapel on the afternoon before the day of the funeral. I recall either hearing or reading that only the body of a deceased bishop, priest, etc., may be left in the church or chapel befor~ the burial Mass. What is the affltude of the Church on this point? Has canon law any provisions regarding.this maffer? There seems to be no positive, legislation either prohibiting or permitting the body of a deceased person to be brought to .the church or' chapel the day before the funeral and to remain there overnight. o Hence it would seem to be determined by local custom. In places where such a custom has been observed for a long time it may be con-tinued, but it .should not be introduced in other pkices without first consulting the local ordinary. 38 Some years ago we opened a mission house in a diocese distinct from that in which our motherhouse is located. We obtained permission from both bishops to do so. We now wish to close this house, because of serious difficulties. Is it necessary to informboth bishops of our intention to dis-continue our services in that particular parish? The closing, of a religious house is provided for in canon 498 which reads as follows: "No religious housel whether formal or not, belonging to an exbmpt institute, can be suppressed without apostolic authority; a house belonging to a non-exempt congregation approved or commended by the Holy See can be suppressed by the.supbrior gen-eral with the consent of the local ordinary; if it belongs to a diocesan congregation, it can be suppressed by "the mere authority .of the local ordin.ary after consultation with the superior of the congregation, subject however to the prescription of canon 493 if there be questio,n of an only house, and preserving the right of recourse with suspensive ~ effect to the Apostolic See." "' .Hence we must distinguish three cas~s: (1) The house belongs to an exemp.t institute, that is, to an order (which is exempt by law) or to a congregation which enjoys:a special privilege of exemption. In this case the permission of the Holy See must be obtained in order" to close the house. (2) The house .belongs to a congregation approved or commended (decree of praise) by the Holy See. In this case the superior general can close the house with the comenr .of the local ordin.ary, that is, the bishop of the.diocese in which, the house to 272 QUESTIONS AND ANSWERS be closed is located. If' the bishop does not igiv.e his consent, the house cannot b~ closed by the su15erior general, o But the perrnissibn of the bishop of the diocese in which the motherhouse is located is not required to close a house in another diocese. (3) The house belongs to a diocesan congregation. The local ordinary alone can close it after consultation with the superior general of the congregation. The superior 'general cannot close the house: odly the bishop can do so. He must consult the superior general, but he does not need the consent o~ the latter. However, if the superior general thinks the house should not be closed, he may appeal to the Holy See against the decree of the bishop. Until the Holy See decides the case the decree remains sus-pended. ~ ~ m39~ On page 306 of the September, 1944, issue of t.he Review, you have an' article on rosaries made of string. We are eager to learn if anyone use these rosaries and gain the indulgences, or is their use restricted to those who are in the armed forc'es? May~ the rosary indulgences be gained by using the rosary plaques which have a kind of notched bead effect forming a decade around the plaque? These have been advertised in some Catholic reviews. ~ From the fact that this extraordinary privilege of blessing rosaries made of string was granted only to chaplains of the British and Allied Forces for the duration of the war, provided they already enjoyed the privilege of blessing and,indulgencing rosaries, it wo.uld seem to follow that the use of such.rosaries is confined to members of the armed forces. It is very doubtful whether others may use them and gain the indulgences ;ittached. In order that it may be blessed and enriched with indulgences,'a ¯ rosary must be made in the form prescribed.by the Church, that is, it must consist of five, ten, or fifteen, decades. The Sacred Congrega-tion of Indulgences explicitly declared on January 20, 1836, that gold or silver rings upon which ten beads had been embossed could not be blessed with the indulgences of the rosary. Such devices as ¯ rings and plaques may be a help for counting Parers and Ayes, but one would not gain the indulgences attached to the recitation of the beads by using them Is a religious institute justified in refusing perpetual vows to a religious who from the first year of her temporai'y profession began' fo manifest' .273 QUESTIbNS AND ANSWERS Review [or Religioug sym.ptoms of a psychosis (dementia praecox h/pc)?' The doctor s!ncerely believes that the cause and perhaps some minor symptoms may have been present heft;re her first'profession (unknown to the relkjious herself). The doctor also recommends that the individual return to the world because she will have a better chance of maklncj' a normal adjustment outside the environs of the cloister. The answer to this case is contained in canon 637: '"Those who have ,made profession of temporary vows may, when the term of the vows has expired, freely leave the institute: likewi'se, the institute, for just and reasonable motives, cab excltid~ the rehglous from renewin~ the temporary vows o_r~from~,making profession of perpetual~vows, nbt however because-bf ili health unless it be clearly proved that the religious, before profession, had fraudulently hidden or dissimulated the.illness." The institute, therefore; may not refuse perpet.ual vows to the religious in question if she did not fraudulently conceal her illness. The religious, however, is free to leave at~th.e expiration of her tem-porary vows, and a dispensation would readily be g'ranted by the proper a.uthority before the temporary vows have expired. It would be advisable, therefore, to have the doctor inform the Sister frankly of her condition and of the prospect of recovery outside the cloister, and to have him suggest to her that she should ask for a dispensation from her temporary vows, or at least leave of her own accord at the expiration of her temporary vows. If the Sister insists on staying, however, the institute may not send h~r away but must allow her to take perpetual vows if she is mdnt~lly capable of doing so. With reference to those who may be incapable of pronouncing final vows, it may be useful to introduce here two answers regarding the treatment and status of a religious who loses his mind during the period of tempbrary vows. The answers were given by the Sacred Congregation of Religious on Februars; 5, 1925, with the approval of His Holiness, Pius XI. "Whether one who is professed of the simple vows in an order or congregation, and who during the three years loses his mind, even incurably according, to the judgment of physicians, can at the end of three years be sent ,back to his relatives or into the world, or whether he must be kept in the religious institute?" The answer given: "In the negative'to the first part; in the af~rmative to the. second." To the further question: "What is the juridical condition of such 274 1945 QUESTIONS AND ANSWERS a religious, and what are the obligations of the religious institute in the matter?" the reply was: "The' religious in question belongs to the religious institute in the state in which he was when he lost his mind. and the institute has th~ same obligations towards him that it,had at that time." ~41-- A certain mother superior of a concjreoafio~ in which temporary vows are taken for a year at a time for three: years preparatory to perpetual profess!on availed herself of the permission granted by canon 577, § 2 to "anticipate the renewal of temporary vows by one month. Thus, suppose the Sisters who made their first temporary profession on August IS, 1942, were permiHed to renew their vows for a year on July IS, 1943, and again on June IS, 1944, and final!y were'allowed to take their perpetual vows on June 15, 1945. Would such perpetual vows be valid? No, the perpetual vows .would not be valid because canon 572 requires that a period of three years x~ith temporary vows precede the profession of perpetual vows in order that it "may be valid. The Sis-ters in question had temporary" vows for only two years and ten months. Hence their perpetual vows were invalid. The mother superior misunderstood the permission granted in canon 577. This allows the renewal of temp,orary vows to be antici-pated ¯ by some days but not beyond one month. It does not take away any of the time required for temporary vows. When the Sis-ters took their first vows for a year, that year expired on the same recurring day one year later, August I15, 1943. Hence the vows which were renewed for another year on duly 15, "1943 did not begin to bind until'August 15, 1943, and did not ,expire until August 15, 1944. That this is the only meaning which canon 577 can have becomes evident if we read canon 34, § '3, 5° which tells us how time is to be computed in this case: "When there is question of acts to be renewed at stated times, for instance, a period of three years after temporary profession up to perpetual prof,ession, the'~ime ends on the same recurring day on which it began, but th~ new act may be placed. at any time on ~bat day." Hence perpettial profession may not be made until the same calendar day three years.after the first tempora(y profession ~was made. As w~ have seen above, this complete period of three .years is require.d bE canon 572 for the validit~l of the perpetual. professio.n. 275 QUESTIONS AND ANSWERS --42-- Wh~t ;s the ob~J;ga~fion of the local superior wlth regard to conferences to be given to the community from time to time? How often should they be given? Must they be 9;yen by a priest? What is to be done if no priest ;s available? Canon 509 prescribes that "the local superiors shall take care . . . to have given at least twice a month . especially in lay institutes, a pious exhortation to all the members of the house." This exhortation is something.different from the catechetical instruction pre.scribed by the same canon for lay Brothers ahd l~ay Sisters (that separate class of religious devoted-to domestic duties), The purpose of the exhorta-tion is not principally to instruct but to renew the religious spirit and to urge the members of the commu.nity to even greater efforts in the observance of religious discipline and in the acquirement of religious virtues. These exhortations should be given to the community twice a month. Several eminent authors are of the opinion that they need not be given during the summer vacation. The law says that Superiors shall take care. This is a milder form of precept than the ordinary must se'e to it. It requires serious diligence on the part of the superior to have these exhortations given tO the community twice a month. If after diligent care has been exerted' the exhortation, cannot be had, the law is not violated.~ The exhortation may be given by the superior himself or by some other religious of the community tirovided he is capable. In !ay con-gregations an effort should be made to have a priest give these exhor-tations, at least from time t6 time. In case a, priest Or a capable reli-gious cannot be had to give these exhortations, it is recommended that a conference be read in place of the exhortation. Within kecent ¯ years excellent conferences written especially for religious have been published by Fatherg Skelly, Muntsch, Gabriels, and others. They will serve as a substitute for the exhortation as far as subject matter is concerned. This substitute, however, cannot be strictly imposed, since a pious reading is not the juridical substitute for an exhortation. However, in practice, when nothing better can be had, such pious reading of a conference dealing with a subject relating directly to the religious life will.he.lp to attain the puypose of the law, namely, to stir up the religious spirit' and to renew religious observance. 276 ommunicatdons Aga~ns~ "Formalism" " Reverend Fathers: In your last issue a Priest Religious objected to a pointa Sister brought upin the question, "Is there not too much formalism in our life?" The Sister had a point that should make all superiors examine their own governing of their communities. Is adherence to any com-munity rule more important than charity to the laity? 'But that is only by the way. I'd like to answer in my own humble way some of the arguments he proposes in' answer to her question. He begins by saying that we religious are professional people and can't be expected to be on call twenty-four hours a day. Well, if we are professional people, what is our profession? Unless" the religious is in a cdntemplative order, i~n'.t it the saving of souls by persor/al dealings with them? Helping souls to heaven by teaching, preaching, administering the sacra'merits, leading souls closer to Christ by our own'example, especially charity--not only in spiritdal mat-ters but in mundane matters as ~well? We should thank God that the people trust us enough to come to us with their e~rery day troubles, andif these .things make ours a twenty-four-hou,r-a-day job, then that's what it should be. It will be a sorry day for us if they ever do lose this trust in us, and we are not helpingmatters by refusing to even see them. It would be pretty difficult to imagine Christ or the Bles-sed Virgin setting up office hours for those who wanted to talk to them. The story of Christ and the little children gives us some idea of what He would d6. The Priest Religious then goes on to say tha't religious orders would be wrecked over night if their members were at the mercy of every whim and caprice of undisciplined souls that want us to be serv-ants of the pe~ople whenever their impulse suggests. From what I understand of religious life, we're supposed to be servants of the people even when their impulse doesn't suggest it. And as to-the first part, if any order can be wrecked because people want advice, comfort, or even a "hand-out," from the individual members of.the order, it would probably be" for the" good of the Church if it were wrecked. 277 COMMUNICATIONS Reoiew for Rel!yiot~s I know of no such order; but if any exists, its foundations are cer-tainly very shallow--its members are not. at all Christ-like, and they don't give the correct picture of the "Love thy neighbor" policy that Christ preached and that they should practice. The Priest Religious' then goes on to say, "any priest or religious who i~ at the continual call of unreasonable people . endangers his health." That sou,nds as if the average priest or religious has a line of unreasonable people waiting to see him or her all day long. .I've worked' in a large city parish and no one of the five priests there, no matter how popular, ever had more than four different parties waiting for him. It might take him a couple of ho.urs to see them all, but isn't that our job? Not only God, but even the laity expect us to do more than say Mass, hear confessions, run sick calls, teach in the school, and conduct a couple of sodalities. Then too, the average caller at a rectory or convert( is not unreasonable. Certainly., there are.so.me. and we can't expect to be immune. But bnly one out of ten could be called truly unreasonable. The rest of the time isn't the priest or Sister the unreasonable one when he or she objects that the parlor call is taking them from something else? His letter then goes oh to say, "One means of taking care of this situation is to have an intelligent doorkeeper who can "judge when there is a real need." Heaven help us! Why not tell the house-kegper to call us only for sick calls. People usually come to see a priest, not a housekeeper. I've only been ordained nine years, but even I.can see t~e'spirit of anti-clericalism that is growing even among our own people. Much of this is our own fault." Too often we see or hear of a priest or religious who i~ so high-handed that he makes himself inaccessible to the people. That isn't exactly what Christ had in mind when He called us .to be "fishers of men." No, I'm afraid I can't agree with this Pries~ Religious. If we have people storming the doors of our rectories because they want to see the priest, good for us!! True, our health may be endangered by this overwork, but what greater way to become ill tha~by serving the people, reasonable or unreasonable, as Christ would waht us to? In conclusion, to the Sister wl~o asked, "Is there not too much formalism in our life?" I'd like to say, "There certainlyis, Sister, and not nearly enough charity." A Diocesan Priest 278 Jul[t, "19 4 ~ COMMUNICATIONS Delayed Vocations Reverend Fathers: I remember a few years ago a Catholic weekly began to tun a page ~ for the men in~ the.service. Soon the women in the service com-plained that nothing was done for them. Perhaps they will make the same complaint When they realize that' something big is beihg done for the men to keep alive the grace of a vocation to the religious and (or) priestly life, or to enkindle such a vocation. No doubt there are women in the service whom Christ will favor with the call to serve Him as Sisters; women Whom He will want tO continue their marvellous work of caring for the ~eedy and the sick and of educating children, but not without consecrating their lives to ¯ Him in religion as His Spous,.es. These women will bare bad training in rather rigid discipline: they will have learned that it is possible to live contentedly in a uniform that is not made of silks and satins; they will know what it mean~ to make sacrifices for others. It would certainly' be of great heip for them to follow the inspi-rations ot: grace if they would receive positive encouragement from the Sisterhoods, if they .knew they are really wanted. Sisterhoods that are interested in such vocations should let the women know that they are willing to accept them. My attention was called to the Little Flower Mission Circle, Inc. (321.E. 156tb St., New York 55, N. Y.) for the promotion of vocations to all religious communities. It publishe.s a quarterl3~ chlled Come, Folloto Me. Perhaps this could serve the purpose. Or, a bulletin similar to lntroibo could be printed. Centers might be designated where such candidates could meet, either in a schoolc or in the parish hall, or perhaps even in the convent parlor. Tber~ they could come in direct contact with the Sisters. It seems that' such a venture would be most pleasing to Christ and quite profitable to religious communities and to the Church. Religious Priest [EDITORS' NOTE: Upon "receipt of the preceding communication we wrote to the Editor of lmroibo and asked him to tell us something about this publication. We received the following answer--with permission to publish it if we wished.] Reverend Fathers: lntroibo is a mimeographed bulletin that has had three issues since 279 COMMUNICATIONS . Review [or Religlous January and will have five mbre each~year? It is sent to any service-man who writes to Introibo, 19 Eye St., N.W., Washington 1, D.C. It is meant for servicemen who plan to be diocesan priests, religious priests, or Brothers. It makes no difference.what diocese the men will belong t%,or what religious institute they intend to join. The bu

Issue 3.3 of the Review for Religious, 1944. ; MAY 15, 19,44 ~Voi~UME,.III Ri VI, I W' FOR :i I LIGIO,,US .VoLuMEIII :" MAY 15, 1944 ~ NUMBER3 ° ONTENTS GOOD CONFESSIONS AND BETTI~R CONFESSIONS--r ~ 'Gerald Kelly, S.J.' ; . 145 THE-QUEgTION OF VOTING Edwin F. Healy, SIJ . 158 CONCERNING BOOKLETS . . . . . THE CARE OF SICK RELIGIOUS Adam C. Ellis. S.3 . " 1"67 WE SALUTE THEE. MARY'. MOTHER OF GODT William B. Fah~rty, S.3. " ' .,'175 WHO IS THIS RODRIGUEZ? Augustin~e Klaas, S.J. " " 181~ ,TWO HYMNS TO ~MARY" -F~ran¢is N. Korth.-S.J . . 1.92 COMMUNICATIONS .(On Retreats and Vocations) . : 198 BOOK REVIEWS~ (Edited by Clement DeMuth S.3.)-- The Man"from Rocca Sicca: Subdeaconship~ Masyk.noll Mission Let~ .tars: Cardinal Mercier's Conferences: Venerable Vincent Pallotti: "Con- " , ,else Catholic' Dictionary: Lourdes Interpreted by the Salve-Re~ina; Teaching Confraternity Classes: Publlc,Speaking . ! . . ~ ¯ . 204 DECISIONS OF THE HOLY SEE OF INTEREST TO" RELIGIOU~ ~210~ BOOKS -RECEIVED . 2110 QUESTIONS AND ANSWERS 2-1. Redecorating Stations of the Cross . x . '.;. ~ . . . : 212 22. Visit Required for Gfiining Indulgence . 23. Use of Standard Time for Eucharistic Fast . 213 "L24. Voting in Chapter Elections . 214' ' 25. ,Co~frat~rnity of Pil~rim~ " " 2"15 26. Religious Attending Motion Pictures ~. . . : . ". 215 bUR CONTRIBUTORS " ' " . '. ' REVIEW FOR RELIGIOUS, May, 1944: Vol. III, No. 3. PubliShed bbmon~hly: January. March, May, July, September; and November at the,~College, Press. _606 Harrison~Street, Topeka, .Kansas, by St. Mary's College, St. MarTs, Kansas, with' ecclesiastical approbation. E~tered as second class matter January 15, q9~2, 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., ~erald Kellyl S~.3,.~ Copyright, 1944, by Adam C. Ellis. Permission is hereby granted for quotations .6f reasonable length, provided due ~:redit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S.A Before writing to us, please consult notice on ins;de back cover. ood Con essions and Bet: :er Cont:essions Gerald Kelly, S.J. ~'~ELIGIOUS not infrequently exp.eo~ience a vague sense |'r~ of dissatisfaction with their conKssions. They must confess .weekly, generally at a certain time, even though they are not in the mood. At times they must make a rather hasty immediate preparation for confession. Their sins are usually "small sins"; in fact, it is often difficult to fodus on any really, definite sins to confess.A certdin 0 amount of routine seems unavoidable; yet routine confes-sions are strongly condemned by many spiritual writers. Finally, most religious have read or heard of the many advantages of frequent devotional confession, and the~. want to reap some of these fruits ~:or themselves. Yet, despite their holy desires, they sometimes fail to see any good effects of their confessions; they are even inclined to wonder if their confessions are not entirely fruitless. Very likely there is no absolute remedy for a sense of dissatisfaction in those who are striving for perfection. Some dissatisfaction is natural, even helpful. But this holy sense of dissatisfaction is different from discourag.ement, worry, or a vague feeling of uneasiness. As much as pos-sible, the dissatisfaction should be clearly defined, because only then can it be used constructively as a stepping stone to the attainment .of one's ideals. My purpose in the present article is to propose a few rules that may help religious to clafif.y any dissatisfaction they may feel with their confessions ~nd to give some defi-nite direction to their efforts for self-improvement. The" rules enunciate nothing new. No doubt most religious- 145 GERALD KELLY ,. Review for Religious know them well; yet I believe that some fail to apply them and that the results of not applying them .are a waste of effort, a lack Of perfect peace of mind, and sometimes dis-couragement. If all religious, from the novitiate onward, would observe these rules faithfully, they would be'much more satisfied, with their confessions and would reap many definite advantage~ from them. Four Rules In formulating these rules, and in commenting on them, I am limiting the subject to the devotional confession, as this is the type of confession that. religious most frequently make. Keeping this in mind--namely, that we are speaking only of the devotional confession--we can state the rules as follows: Rule I: Be sure to confess, at least ;n a 9eneral way, some real, subjective s;n that you have cerfainly comm;Hed. Rule 2: Have genu;ne, supernatural con÷r;÷;on, a÷ least ;mperfecf, for some s;n ;nclucled ;n your confess;on. Rule 3: Be willincj to accept and to perform anyjustly ;reposed penance. Rule 4: Try to sanctify yourself ÷hroucjh confess;on by cult;vaf;ng a more e~fecfive purpose of amendment. It may be well to call attention immediately to the decided, difference between the first three rifles andthe fourth rule. The first three express minimum essentials; the fourth .expresses an ideal. A penitent who observes the first three rules makes a good.confession; a penitent who keeps not only the first three, but also the fourth, makes a better confession. This is an important distinction. Our. ideal, of course, is to make the better confession; but there is a great deal of consolation and peace of mind in knowing that our confessions are good, even though they could be better. A good confession o~ devotion always produces some grace in the soul. 146 May, 1944 GOOD'CONFESSIONS AND BETTER CON~ESSIONS A GOOD. CONFESSION It would be a wise policy .fob every religious to have a two-fold aim in making hisconfessions: first, to make a 9ood confession by fulfilling all minimum essentials; and °secondly, to make his confession even better by the use of some practicable plan for applying the fourth rule. In keeping with this two-fold aim, I am dividing the remain-der of this article into two parts, which treat respectively of a 9ood confession and a betterconfession. Confession of Sins On the part of the penil~ent, three things are requirgd for the reception of the Sacrament of Penance; confession of sins, contrition, and satisfaction. The first of our rules enunciates the minimum essentials for thd first of these acts. It is certainly not difficult for anyone to fulfill this rule in a d~votional confession. It is sufficient to confess any or all of the venial sins comm.iyted since, the last con-fession, or any mortal sin or venial sin of one's past life: A penitent can even fulfill this rule by alv~ays confessing the same sin from his past life: for example, he once culpably missed Ma~s on Sunday, and since, then, in his devotional confessions, he never mentions anything specifically but that one sin. "There's nothing special since my. last confes-. sion, Father,-" he says week aftgr week,. "but in my past life I once missed Mass through my own fault." Finally, the penitent does not have to do even as much as that in a devo-tional ~onfession. It dan b~ sufficient if he simply includes his sins in a general way: for example: "There's nothing special since my last confession, but I want to include all the sins of my life." ,The repetition, week after week, of the same sin of the past life, without confessing any new matter, is not, of course, the ideal. Nor is it the ideal to make a merely gen- 147 GERALD KELLY Review for Religious~ eral accusation. Yet such accuations are, strictly speaking, sufficient in a devotional confession, provided the.penitent has the requisite contrition--as will be explained in the comments on-the second rule.1 I have referred to such accusations, not to encourage their use, but simply to indi-care how easy it.is to live up to the demands of the first rule. Despite the fact that it is comparatively easy to.observe the first rule, it is also possible for well-meaning penitents-- even religious--to violate it and to make unintentionally fruitless~ confessions. Perhaps a few sample confessions-- entirely fictitious, of course--will serve to illustrate what I- mean. A religious is preparing for confession. To him, as he examines his conscience, the past week looks.biack enough. On Sunday, when he,assisted at Mass he had certainly done everything that the Church requires for the complete ful-fillment of the obligation. Yet he had been no seraph at Mass; he could surely have assisted more.devoutly. On Monday, he had felt a strong inspiration of grace to pass up the butter at one meal: and on Tuesday he had felt an equally strong inspiration to spend a half-h0ur of his free time before the Blessed Sacrament. He had neglected both these divine:"invitations. Finally, despite the fact-that his rule ordered that all. should make their beds before the morning meditation, he had three times ~put off this dis-tasteful action until after breakfast. Of course, 1~is insti-tute states explicitly that merely disciplinary °rules, not involving the vows, do not bind under pain of sin; liuf 1The unnecessary use of the merely generic accusation, without mentioning anything in particular (e.g. "There's nothing special since my last confession,. Father; but I want to include in this confession all the sins of my life"), is particularly to be dis-couraged. By reason of a more or less general custom iri the Church, penitents who make devotional confessions are expected to mention some particular kind of sin, either from their past life or conimitted since their last confession. ~For the benefit of students of theology who might read this article, let me say that in speaking of the confession of devotion I use the words "fruitless" and "invalid" indiscriminately. The valid devotional confession must, I believe, be fruitful. 148 Ma~l, 1944 GOOD CONFESSIONS AND BETTER CONFESSIONS this, he tells himself, is no excuse for him. He enters the confessional and accuses himself as follows: "Since my last confession I was negligent in my prayers; I was ungrateful to God; and I was disobedient. That's all I can remember, Father." Another religious] in preparing for confession, note~ that he has often felt strong resentment against someone who had offended him; that he has 10ad many distractions during meditation; and that 6n one occasion he made a re-mark that hurt someone's feelings. He might note also that the feelings and distractions were not voluntary find that the offending remark was unintentional; yet these excuses do not occur to him. He confesses as follows: "Since my l'ast confession I was uncharitable in thought and speech and was distracted in my prayers. That'll be all, Father." A third religious has had a really trying time of it since his last confession. He has been literally besieged by a strong temptation to impurity of thought; in fact, the temptation has been so strong that he really does not know how he stands before God. He decides to go to confession "just~to be safe." In confession he says: '.'I had a very strong temptation against purity, and I want to accuse my-self in ~o far as I am guilty before God. Th~re's r~othing else bothering me, Father." I have chosen these three fictitious confessions because ."they illustrate defects which, thot~gh very likely uncom-mon, could make a.confession unintentionally fruitless. In the first confession, only imperfections,, not real sins, were confessed. In th~ second confession,, the things mentioned might have been sins, but there was no subjectioe guilt; the uncharitable feelings and distracting thoughts were invol-untary, the offending remark was unintentional. In the third confession there was no certain matter: the penitent may have been guilty of mortal or venial sin, but he may 1,49 GERALD KELLY Review for Religious have committed no sin.at all. All of these confessions are at least probably defective. Yet all could be saved from fruitlessness by the intelligent use of a concluding accusation such as "I include in this confession all the sins of my life"; "I want to include all the sins of my past life"; "For these, and fdr all the sins of my life, especially for . . ., I ask pardon from almighty. God and penance and absolution from you, Father." It is true that accusations like these can become purely mechani-cal and practically meaningless, yet they are infinitely bet-ter than such conclusions as: "That's all I remember"-- which adds nothihg to the confession.; "That'll be all,"-- which sounds like a person burring groceries ; -and so forth. It is hardly advisable to force religious to make subtle dis-tinctions between imperfections and venial sins; but it surely is advisable for all penitents who habi'tu'ally commit only small sins to have some concluding accusation which covers up a.possible insufficiency of matter in their con-fessions. " As I said, these confessions are purely fictitious. If they occurred in real life, a confessor would generally note the.deficiency and ask a question or two that would save the confessions from invalidity. Yet this might not always be ,the case; and penitents should be tiained to make goo.d confesiions independently of questions by the confessor. Contrition The second rule givei the minimum essential for con-trition in the devdtional confession. Here again, it is important to distinguish between the ideal and the essential. Of all the acts of the ,penitent, contrition is the most important; and everyone's ideal should be to have a pro-- found and effective contrition. Yet the confession can be good, even though contrition be far from the ideal. The 150 May, 1944 GOOD CONFESSIONS AND BETTER CONFESSIONS ideal, even in a devotional confession, is perfect contrition; yet imperfect suffices. The ideal is that the contrition extend to all.sins confessed: yet it~ is sufficient if the contri-tion applies to any sin included in the confession.8 The ideal is that contrition be deeply moving, like Magdalen's; yet it is sufficient if the contrition be as unemotional as paying the rent. Important though it is, it is not extremely difficult, to haye sufficient contrition for a fruitful devotional confes-sion. A penitent who has once committed a mortal sin, has repented of it, and now includes that sin in his confes-sion, either by mentioning it by name or by including it in a. general accusation, may take it for granted that he has sufficient contrition if he continues in his good resolve to avoid all mortal sin. A penitent who has committed a delil~erate venial sin in the past and who now includes that sin in his confession, either specifically, or at least in his gen- . eral accusation, ha~ sufficient contrition if he renews his good resolve to avoid that sin in future. Even a .penitent who includes only the "smaller" venial.sins in his confes-sionmthe semi-deliberate sins, as they are sometimes called--has sufficient contrition, if he is sincerely resolved to try to do better in some way, for example by eliminating one kind of sin or a certain class of sins, or even by reducing the: number of his small sins. We generally speak of contrition for sin as if it were one simple act. In reality it seems to involve a rather com-plicated process. It would not be worth our while, in a, aWhen I say that it-is sufficient if the contrition applies to only one of the gins confessed, I mean that this is enough for the absolution and the reception of grace through the sacrament. This does not mean that all the other venial sins are for-given. Sins for which there is no repentance at all ar~ not forgiven either in con-fession or outside of confession. For example, a penitent who has committed two venial sins, has true sorrow for one, but no iorrow for the other, would receive grace through the sacrament but not forgiveness for the one unrepented sin. His confession would be fruitful, but it could be more fruitful. 151 GERALD KELLY Reoietu for Religious pratti.c.al article of this nature, to go deeply into this proc-essl " But it may be useful to indicate here that, in making aft. act of contrition, a penitent should pay particular atten-tibn to two dements of the psychological process: namely, to motivation .and to purpose, of amendment. If these two elements are present, one may safely assume that an act of contrition is good; if either one is 1~icking, there is no real cogtntion. ¯ Motivation is not contrition, but it. is a necessary pre-lude td it. The sinner must realize the evil of his acts before he can truly repent Of them. And he must see this evil ~hrough the eyes of faith if his contrition, whether in or out of confession, is to be supernatural and effective. As we know, faith supplies us with a variety of motives f0r.repen~ance, some more perfect than others. It shows Us sin as contrary to the will of God and therefore some-thingagainst God's infinite holiness and goodness; it shows Us: the Son of God suffering on the Cross for our sins; it reveals sin as ingratitude to God~ o.ur.supreme.benefactor; it tells us of theo richness of heaven, of the terrible fate of hell, of the punishmen.ts of pu.rgatory, and of the temporal purlishments for sin in this life. All penitents shOuld keep in mind that the motive for their contrition should be applicable to the sins for which they wish to be sorry. In particular, it is necessary for those who Want to make an act of contrition for venial sins to remember that not all motives that apply to mortal sins are applic~ible to venial sins. Despite the fact that many books speak of venial sins in the most thunderofis terms, venial sin js not mbr~al sin. Mortal sin destroys the likeness of God in the soul; venial sin dods nbtt Mortal sin breaks the l~0nd.gf friendship between the soul and God; venial sin does not. Mortal sin is deserving of hell; venial sin.is not. In recalling these differences I am not trying to 'belittle Ma~l, 1944 GOOD CONFESSIO~IS AND BETTER CONFESSIONS venial sin. I simply insist on the necessity 9f seeing such sins in their true perspective in order to elicit a genuine act of contrition for them. It is only by stretching words far beyond their obvious connotation that one can make an act of contrition for venial sin "because of the fear of hell." This motive is applicable only in a roundabout way: for example, because venial sins may lead to mortal sin,. which is deserving of hell. On the other hand, there are many motives which do apply directly to v~nial sir/s, even to thd smallest of them. Venial sins are contrary to God's holy will; they defeat His wise plans for our sanctification and for our attainment of a certain degree of heavenly glory; they manifest a failure to appreciate His gifts; they are a shabby return fdr what our Lord did for us; they are deserving of some punishment in this life or in purgatory. It would be well for those who make devotional confes-sions to meditate occasionally, especially during the time of retreat, on motives such as these so that they can briefly and intelligently recall appropriate motives when preparing for confession. From the point of view of motivation, therefore, it is perhaps easier to make an act of contrition for mortal sin than it is for venial sin. At least it is easier to see the evil of mortal sin. As for the purpose of amendment, less is required for venial sins than for mortal sin. No matter what mortal sins a penitent has committed, he has not sufficient contrition unless his purpose of amendment extends to all mortal sins. He must will to avoid all mo]:tal sins in the future. Thus, the ordinary definition of a purpose of amendment as "a firm purpose to sin no more" applies quite literally to mor-tal sins. But this does not seem to be strictly necessary with regard tovenial sins. In facL.with regard to all the smaller sins. taken together, it is hardly possible. Rather, in the 153 GERALD KELLY Review for Religious case of sorrow for venial sins, the essential thing is the sincere will to do better. This distinction between mortal and venial sins, with respect to purpose of amendment, is based on the ft~nda-mental difference between these two kinds of sin. Mortal sin, of its nature, implies a rejection of God's friendship; hence one cannot will to gain or continue in God's friend-ship unless he intends to try to avoid all mortal sin, with-out exception. But one who commits only venial sins is already a friend of God; and this friendship admits of many degrees and of continuous growth. There is no con-tradiction in willing to a~coid some venial sins, but not others, or in willing to reduce the total number of one's venial sins, without proposing to avoid venial sin entirely. _ Satisfaction The third rule enunciates' the minimum essential for the third act of the penitent--satisfaction. I stated this rule ¯ merely for the sake of~omplete.ne~s. The rule itself hardly requires comment or explanation, except perhaps to remark --what is probably obvious--that there is a difference between willingness to accept a penance and the actual per- ' formance of the penance. The willingness is required for the validity of the confession; without this disposition a confession would not be good. But the actual perform-ance of the penance does not pertain to the essence of the Sacrament but only to the integrity of it. A BETTER CONFESSION The first three rules, as I said, express the minimum essentials of a fruitful confession. All who make a devo-tional confession, even religious, should make it their first aim t6 keep those rules. But religious, in particular, should not be content with that. Their aim should be to ,make 154 May, 1944 '" GOOD" CONFESSIONS AND BETTER CONFESSIONS their confessions better, especially througl'i the observance of the fourth rule. ¯ Books and articles on confession offer many suggestions for improving our confessions. I .should like to suggest ¯ here merely one workal~le plan for.using confession as an instrument 6f self-improvement; and I think I can accom-plish my purpose better by an example .than by a long dis-cussion. A religious is. making his annual retreat. In surveying the past year he notices that he has committed many small sins. He.wants to correct th~se, and in particular he wants ¯ to correct two habitual~.faults: uncharitable -speech and small sins against poverty. He, determines:what mearis.he willtake to'avoidthese fatilts, and he makes his resolutions accordingly. When his program:is .all prepared, he sud: denly re.alizes,- with a.twing~ of conscience, that he has made :such resolutions in previous refreats and that in a very sh6rt ¯ time they were either badly mutilated or completely ignored. He knows that during the retiea~ hehada sincere.purpose ¯ of amendment; what helacked was something .to sustain that purpose of amendment thiough the year .follow~i.ng the retreat. . Confronted with the vexing problem of an unsustained pubpose of amendment, thereligious decides to solve it.by effecting a union betweenhis retreat .resolutions and.his weekly confeshions Of the coming year; : :.: ¯ .'. The retreat ends; the daysgo by till it is time for.the weekly confession." . In examining his conscience, the rdi-gious looks first .to ~his retreat resolutions. He has kept them this week. He thanks God for this, renews his good resolutibn and, having finished his examination of con-science, he confesses as follows" "Since my last confession ¯ have ' I accuse myself of these and ot: all the other sins of my life, especially uncharitable speech and sins 155 GERALD K~LLY Reoiew for Religio~e against poverty." Another week goes by, with the same results. The "examination of conscience and the accusation of the two special kinds of sin are made in.the same way. In the third week, there is a weakening. Before confession the religious recalls the motives for avoiding these sins, asks pardon for his falls, and renews his good resolution. In confession he accuses himself as follows: "Since my last confession I was uncharitable in speech twice and committed one small sin against poverty. In my annual retreat I determined to cor-rect these faults, and I want to ask pardon for them now and to renew my purpose of amendment. I include in this confession all the sins of my life." Enough for the example. In giving it I do not mean ¯ that evdrything must be taken literally. Ten penitents might follow the same general plan, yet use ten slightly differing methods in applying it. The important thing is the general plannthe linking of the retreat resolutions .with the subsequent confessions. The plan that I have suggested may not-be suitable to all; but, in the absence of a better . one, it is worth trying. It offers definite help along the lines 'of motivation and of concentrated effort at amendment of faults. Retreat is a time of great grace; seldom Will our motivation be nobler .or.more clearly perceived. Any plan which wili continually recall that motivation must be profitable. And I think it is a truismthat in the spiritual life, whether on the nega-tive ok the positive side, there must be some concentration of effort. We cannot rid ourselves of all faults at once;. we cannot acquire all virtues at once. I iealize that this plan involves "monotony"; but I do, not know of any plan for spiritual progress that'does not involve some "monotony." If more variety is really .required, the objectives can b'e changed occasionally, for ¯ 156 " Ma~l, 1944 GOOD CONFESSIONS AND BETTER COlqFESSIOBIS instance, from monthly recollection to monthly recollec-tion: but I think it is important .that we should never get away entirely from our retreat program unless we are faced with entirely new difficulties that demand our undivided attention. Some may object that the plan is too "negative." To this I can answer only that confession.is sfipposed to deal with the "negative" side of our lives and that I have not proposed this plan as a complete enunciation of our spir-itual ideals. And I might add that, if used perseveringly, the plan is very positive in its results. It makes for a great increase of grace through the Sacrament, for increasing purity of conscience, and, incidentally, for helpful spiritual direction by the confessor. MARIAN LIBRARY Some time ago plans were formulated for the organization of a Marian Library at the University of Dayton. The purpose of the project is to collect all known books on the Blessed Virgin, thus honoring Mary, Patroness of the United States, and establishing a center of research on Marlology in this country. If~ you wish to help in the project or wish further information concerning it, write to: Father Law-fence Monheim, S.M., Director, Marian Library', University of Dayton, Dayton 9, Ohio. BROTHER RICHARD PAMPURI Brother Richard Pampuri was a physician and surgeon, a member of the Hos-pitaller Order of St. John of God, who died in 1930, at the early age of thirty-two. The Brothers of St. John of God now publish a small pamphlet containing a sketch of Brother Pampuri's life and some vocational information about their order. For further information apply to: Rev. Brother Master of Novices, Brothers of St. John. of God, 2445 South Western Avenue, Los. Angeles 7, California. PLEASE~Somo subscribers have not yet sent us their Postal Zone numbers. If yours is not on the wrapper of your copy, will you please send it? ,. 157 The Question ot: V0t:ing Edwin F. Healy, S.J. 44| N WHAT ways may a citizen help in maintaining .a genuine democracy?" asks a Civics' Catechism; and, in the answer, first place is given to "voting at elec-tions." The reason for thus stressing the .importance of voting is ~asily understood when one realizes that the bal-lot can fashion the whole superstructure of our govern-ment. The justice of our laws and the effective and impa.rtial administering of them depend upon those who elect to office our legislators and our administrators. Responsibility for the quality of our government thus lies, to a large extent, in the hands 0f our "voters. The citizens of a nation have the obligation of pro-. m0ting the general welfare of their country. This obliga- ¯ tion is one ot? legal justice. BU( what exactly is legal jus-tice? Legal justice is a virtue which inclines citizens to render to their community what is its due. Men are intended by nature, not to live as hermits, but 'to dwell ' togetl~er in groups or communities. Living in groups, they enjoy many benefits. They are thus aided in developing themselves spiritually and intellectually. ~ They thus par-ticipate in the joys of varied companionship. They feel the protective strength of large numbers bound together for a common purpose. They Share in the improvements made possible by the industry and ingenuity of their associates. They have access to~ commddities, forms of XFather Healy wrote this article at our request. It seemed to us that ~uch an article. might be necessary, or at least very useful, at this time. During election year teach-ers are frequently asked questions about the duty of voting, and religious themsel~,es face the personal problem of judging the utility of their voting and their duty to do so. We believe that in some places ecclesiastical superiors" give specific instructions concerning the fulfillment of this duty. In the absence of such particular guidance, religious should find Father Healy's general explanation helpful.reED. 158 THt~ QUESTION OF VOTING entertainment, facilities for travel, and so forth, whic.h would be undreamed of if all were recluses. All this is just as nature intended it. Human society, then," is a natural institution and it,has certain claims on the members of the community. As Pope Leo-XIII wrote in his encyclical Christian Democracg, ".No one lives in a community only for his personal advantage. He lives for the common good as well." A country, a State, or a city, has the right to ¯ deman'd of its citizens whatever is, necessary to promote the general welfare. A citizen, therefore, must fulfill the duties which correspond vcith these rights of the community. The virtue which inclines citizens to live up to these obligations is calle~d legal justice. Legal justice, for example, prompts one to defend.his country, even though this involves facing the devastating gun-fire of the enemy. Legal justice dis-poses citizens to observe the just laws of their State, to con-tribute a fair. share to the.financial support Of the govern-ment. It is legal justice, too, which imposes on citizens the duty of p.romoting the common good by means of intel-ligent voting. The common welfare is greatly furthered by the con-scientious use of the ballot. Member.s. of a community.,' then, should reflect upon the vital importance of exerc!sing this power that is given them by virtue of their citizenship. Intelligent, competent, honest leade~rs are needed by our country. This fact is brought home to us when we realize that our public officials manage, not only political affairs, but matters which may intimately affect the religious activi- " ties, the educational system, and the whole social and indus-. trial life of a city, or State, dr country. A communistic governor or president, for example, could accomplish much towards u~dermining our democracy. A militantly bigoted mayor could do much harm to the Church. Judges who 159 EDWIN F. HEAL¥ are guided by a false philosophy will injure the community in which they live~ One can, therefore, readily understand how much is involved in the selection of those who conduct the public business of our country. It is regrettable that, in spite of its importance, not all who are entitled to the ballot exercise this privilege. It has been estimated that as many as one half ofthose who were .eligible to vote have absented themselves from the polls in some election§ of the past. This was true ev.en in impor- .tant presidential elections. In elections of less general inter-est it has happened that only about one-fourth of the elig-~ ible voters appeared at the polls. Moreover, in primary elections, which select the candidates for o~ce, this apathy in public affairs is often far more pronounced. Such indif-ference ¯ to matters which concern the common welfare encourages corruption in our government. Many of those emp~owered to vote fail to do so because of laziness, or because of some slight inconvenience Which is involved in their particular case~ It requires fair weather to lure some citizens to the polls. Others refuse to vote because they are dissatisfied with the choice of candidates offered by our political parties. Others, again, feel the futility of trying to-defeat one who' is supported by a powerful, well-organized political machine. Often enough citizens excuse themselves from their duty of ~roting on the assumption ¯ that their single ballot will make little difference in the final o results. Although it is possible that one vote may change :the outcome of an election, one must admit that this is highly improbable. Let us suppose, however, that thou-sands of uprightcitizens were to excuie themselves from voting on the plea that "My vote won't matter".--cou,ld not the resulting loss to the desirable candidate easily bring about his defeat? This point should be remembered-by those who honestly desire to fulfill-their civic duty.¯ At 160 May, 1944 TNE QUESTION OF VOTING times, moreover; one is inclined to forget that his failure to east a vote will, in many cases, be equivalent to casting a Vote in favor of a candidate who will harm the public welfare. Althougl~ the common good can be advanced so much by the honest voting of the members of the community, there are a great many cases ~where the choice made at the polls is not dictated by conscience. Not a few of our citi-zens, it is said, sell their votes to the highest bidder. Besides this, there are no doubt many thousands who write their ballots according to the instructions which they have received from some ward boss who has befriended them in one manner or another. A.petty politician obtains votes for his candidate in various ways. He procures jobs on the city payroll for certain ones who will be able to influence the opinion of many acquaintances. He protects Others who are running a business which is forbidden by the law. He "arranges" matters with a friendly judge for thosewho have been arrested for violating minor city ordinances. At election time a dollar here and .a few dollars there buy va!u-able votes. Vo~es which are delivered to the ward boss because of a favor .received do not represent the genuine preference of the v6ters for the candidates selected. They represent merely the preference 6f a single individual, namely, that of the petty politician who has gained control over these votes. Frequently enough the ward boss is quite dishonest. Biibery, lying, injustice are common tools by which he "gets results."~ He has but one choice in any election' and that choice is the candidate that has 'been selected by his political party. Be that candidate good or bad, the ward boss will support him by every means available. We can re.adi!y understand, therefore, that the ward boss's choice may turn out to be one which will be quite injurious to the ¯ ¯ 161 EDWIN F. I-ii~gi.~ :" '/tevie~o ¢or. i~et.,'gio,,s~ go~d of the community. If we recall to. mind the thou-sand~ of those whose purchased votes are merely the rubber-stamped selection of some w~lrd boss, we shall realize what an unfair advantage an unscrupulous candidate may have over one who is honest. Thousands of voters, it appears, are influenced at the polls by one c0nsideration:."What immediate advantage will this'person's election, bring to me?" They seem never to give thought to the effect which the candidate's victory may have on the State or country as a whole. They focus. their attention on some petty benefit which they them-selves will receive. Ordinarily the major consideration for them i~ the question of jobs. Many of those who are employed by the ~idministration which is in power vote for that administration's candidate as insurance against the. iossof their.jobs. They realize that, if the candidate of another p~rty is elected, in all probability he will replace then~ with those who have proved their political allegiance .to him. Th~ere is; of course, no fault to be foun~l with men anal' wom~n-Who endeavor to protect themselves against the loss of their jobs, but it should be evident that .such Pr0.tectiOia .mustnot betheir primary consideration. It should not inteifere Wi~h the fulfilment of.~ their duty .to p.".r0mote thi~: ~0mmon good: Hence;" if.:a 'certain candidate is unfit .for o~ce, he sh0uld: not be. Voted for, no~ matter what patter loyalty might dictate. . " -~ . ¯ . :- . An0~her"~ype 6f citizeri~ ~hat concerns. .us- :in this queso: tion is the one who a~cepts his duty of voting very lightly. Hema~r be an Upright and an intelligent'pe.rson. He may .be irreproachably honest in all his de.alings.with his neigh-boi. He may be a generous contributor to charitable insti-tutioiii. But he fails to do his sha~e in the task of electing competent public officers. With men 0f this type, there is .no pretence ~t making a serious effort to !~arn the qUalifi- 162 Ma~t, ~19 4 4 THE QUESTION*OF.~ VOTING cations:of the candidates listed on the.ballot. They kno~" little of the good qualities or of the bad ones of those: who are running for office. They may .base their opinion of the candidate on such superficial points as that of a winning personality, a magic voice, social standing, the nationality ~ of his parents, and so forth. They form snap judgmentSOf the candidate's ability and do not b~ther, to investigate the soundness of their conclusions. They accept a party plat-form at the value given it by its defenders'and refuse ~to read the arguments of its opponents. " When one recalls, then, the large number of those who are guided in voting by unfair influences and by superficial considerations, the importance of the honest, educated, conscientious voter becomes apparent. " Consequently, it.:is not too much tO expect that especially th6se whoare ¯ blessed with sound 'Christian. training and with at:,least average intellectual gifts employ these benefits' at election time to promote the common good. They should ex~rcise 'all the influence in their power to protect the less fortunate, who are being.exploited by unsciupulous political .bosses. From what has beenexplained above,-it is' deaf,.then, that ci(i'zens~ are obliged :in conscience to, fulfill ~the"du'ty 6f voting. Is this 6bligation a serious one? .Yes, it is, ff0n~e.'-s vote will probably defeata candidate for.office who -would bring? graveharm :to the. comi-fi:unity. A very indompetent. person~ for example,. or-one who'is strongly anti-religio~s~ wouldbe such a candidate. Ordinarily,,however, in this country,' this condition is not verified, .and so the duty to vote is, not grave. Moreover, there is no obligation at :all - ¯ , to vote: (a). if I am certain that my vote would have no effect on the final results of the election; or (b) if ~¢6ting -. would prove seriously'inconvenient or gravely injurious to me. Hence, ,if I were quite sick, and going to the polls would increase my illness, I should be excused from the 163 EDWIN F. HEALY . " Review f.or Religiou~ duty of voting. Even though one's vote would clearly riot affect the course of an election, nevertheless, it is preferable that one go to the polls anyway, in order to give to others the g6od example of taking interest in civic affairs. This, of'course, applies, particularly to persons of authority, whose actions are a guide to many. Besides, my vote is not altogether useless, even if my candidate has no chance of winn';ng the offce, for his. prestige will be increased by each additional vote which he receives. With reference to the duty ofv0ting it should be noted that one' is obliged to vote bonestl~l, that is, he must be guided in his choice of candidate by his genuine desire tO furthe~ the common, welfare. He must select the candidate wh~ is bes~ fitted for the office. The one voted for must l~e qualified to carry .out the requirements of the position sought. It may be that a man is morally blameless, but if he 'is inefficient, inexperienced, dr poorly gifted intellec-tually; his election .would. not be to the best interests of the community. Moreover, one must vote intelligently. He must make sure that he does not waste his vote. A vote is wasted if the ballot is not marked in accordance with the directions given, because such a ballot will be discarded without being counted. An erasure, or blots, or blurs, or -some sign that may be interpreted as a distinguishing, re.ark, . can invalidate the ballot. Writing in ink, instead of pen-cil, marking an "X" outside the prescri.bed box or circle, voting for several candidates for an office when only one may be selected--these are some of the ways in which one can waste his ballot. Not infrequently it happens that the shortcomings of a candidate for some public office are reviewed in detail in newspapers and magazines. The charges made-against candidates by a news organ of an opposing political party are at times very damaging. What is to be said of the moral- 164 Ma~ , 1944 THE QUESTION OF VOTING ity of the practice of exposing the faults and errors of one who is running for a public office~ To call attention to the mistakes and misdeeds ofthe candidates can be a service to the community. The men and women who are seeking publicoffice are thus revealed in their true light, and so the voters are able to judge whether or not the election of such candidates would prove to .be injurious to the common welfare. It is, of course, forbidden to exaggerate a candi-date's deficiencies or to make slanderous statements about him.However, it is altogether licit to mention certain facts in his life: faults, past crimes, evidences of favoritism, dangerous tendencies, examples of inefficiency, ignorance, bigotry, dishonesty, and so forth, when these are of a pub-lic nature. Even hidden crimes or defects may be pub-lished, if these render the candidate unfit for such an office. The reason is dear. Candidates give up their right to keep secret what the common good requires to be known about them. Moreover, those who hold public positions can be said tacitly to consent to the open scrutiny .of their official acts. They are, after all, but the agents of their constitu-ents; hence those whom they represent have the right to demand an acc6unt of their official conduct. The realiza-tion that their actions will thus be analyzed in newspaper and magazine may perhaps exercise a restraining influence against violations of duty. Since, then, writers are allowed. publicly to review the faults and misdeeds of candidates for office, such articles of theirs may be' read without scruple. Not many years ago a certain socialist urged that all nuns be deprived of the right to vote. The argument adduced to justify this recommendation was, we believe, that such women have no interest in civic affairs. In reply to this suggestion it should be made clear that religious men and women, as a rule, have very much at heart the common welfare. Moreover, their interest is not merely an aca- 165 EDWIN F. HEALY demic one, for by their daily lives of prayer and sacrifice and good example they greatly benefit the community in which they live. Because they love their country and ever seek its best interests, they are eager to have only candidates of ability and integrity elected to office. They cast their votes in accord with the dictates of their conscience. Who would deny that their choice at the polls is as carefully considered and as intelligently weighed as that of the average citizen? CONCERNING BOOKLETS The Congregation of Holy Cross is publishing a revised edition ofDirections for Nooitiates of the Congregation of Holy Cross, written in 1895 by the saintly Father Gilbert Francais, Superior General of th~ Congregation from 1893 to 1926. The book contains a simple, fervent set of instructions designed to help novices in the various exercises of the novitiate. Though the book is really the Family Bool~ of the Congregation of Holy Cross, masters and mistresses of novices of other in-stitutes should find it useful. Paper-bound: 182 pages; $I.00. Published by The Ave Maria Press, Notre Dame, Indiana. The Holy Cross Brothers publish a very attractive and informative booklet en-titled Holy.Cross Brothers. This booklet may well be held up as a model of clear, simple, verbal instruction on the life of a Brother and of the apt use of photographs to illustrati the text. The Brothers will send a copy to any priest or religious who is interested. ~Write to: Director of Vocations, Sacred Heart ,luniorate, Watertown, Wisconsin; or tb: Direcior of Vocations, St. 2oseph ,luniorate, Valatie, New York. Similar to the booklet on Holy. Cross Brothers is anew brochure, Jesuit Life, prepared by the' Jesuits of the Missouri Province. This province comprizes Colo-rado, Illinois (south and west of Springfield), Iowa, Kansas, Minnesota, Missouri, N. ebrask~, North Dakota, Oklahoma, South Dakota, Wisconsin, and Wyoming. Residents of this territory mas; secure copies bf Jesuit Life free by applying to: Reverend Father Provincial, 4511 West Pine Blvd., St. Louis 8, Missouri. An Army of Peace is the title of an unusual historical pamphlet--"The Story Of the Sisters of Loretto at the Foot of the Cross as told by Modern Youth." This pamphlet was originally planned and written by the American History Class, Loretto Academy, Kansas City_,. Missouri. "1941. Two years later it was revised by the students of Loretto Heights College, Loretto, Colorado. The illustrations (very "cute"--if you don't mind the word) are the combined work of students of Web-ster College, Webster Groves, Missouri. 48 pages. 10 cents each; 11 for $1.00; 50 for $4.25; 100 for $8.00. Order from: Loretto Heights College, Loretto, Colorado~ 166 The C~re 0t: ~ick Religious Adam C. Ellis, S.J. BECAUSE of the regularity of their lives, their simple but wholesome diet, and the peaci~ of mind resulting from serwng God, rehg,ous usua.lly enjoy remark-ably .good health. It ~s mewtable; however, that there be some sick rehg~ous. These should be looked upon.as bles-sings in a community, and they shoulld be given proper care, both physical and spiritual, according to the letter and the spirit of. ecclesiastical legislation. . Phgsicat Careof the Sick ¯ The Code of Canon Law contains nip specific legislation regarding the physical care of. the sick. This is provided for ¯ in ~he constitutions of individual lnst~tutes, ~which in ~turn are based upon the. provisions laid down ~n the Normae issued by the Sacred Congregation of Bi,~hops and Regulars, June 28, 1901. We may, therefore,' tal[e these latter as.the .basis for our remarks:. ¯ . ¯ Art. 183 requires that each religious, house,., as 4:ar.as. possible, shall have a special place for an in~, rmarg. Though it is impracticable in a small communit~ to reserve aplat~ in the :house for occasional sick members, it is customary-to have a well-eqmpped ~nfirmary ~n the motherhouse, ~n the novitiate, in the house of studies, as w~ell as in all larger communities. These places should b~e kept bright and cheery, ~vithout, however, introducin~ luxuries not in keeping with '.religious poverty. - Art. 184 states that one or more re'embers of the com-mun~ tg, should be set aside for the care ]of the sick. These persons should be endou~ed u~itb all tb le qualities necessar~l 167 /~DAM C. I~.LLI$ Review for.Religio~s f~r the proper fulfillment of their office, and should be -noteworthg fo~ their Fraternal charitg. It is their dutg, under, the direction of superiors, to provide For atl.the necessities of their sick charges, with regard to nourishment and other remedies. In modern times no religious institute should find. any difficulty in having one or more of its members trained as .professional nurses. Many of our Catholic hospitals have training schools for nurses, and religious are always wel-come to go there for training in a religious atmosphere. Every large infirmary in a religious house should have its own diet kitchen in which the special dishes required for the si~k may be carefully prepared either by the religious-nurse in charge or by an assistant. We may remark here in passing that it is not contrary to common life to give a special diet in the community refectory to those religious who need it, ~ven though they are well enough to carry on their work. In many com-munities it is customary to l~ave a special table in the refec-to. ry for those who are on diet, thus saving unnecessary steps for those who serve at table. Art. 185 tells that when necessar!l a doctor should be called, and his prescriptions should be FaithFullg carried out. All things considered, the community doctor should be chosen by reason of his understanding of the nature of the religious life in general and of the special work performed by the community in particular. Then he will know more readily the circumstances Of his patient, and will not be inclined to prescribe extraordinary remedies which are . usually available only to the wealthy. Superiors should be generous in providing for the needs of the sick members of their community. It seems to have been a special characteristic of many founders of religious institutes that they were most solicitous for the care of their 168 Mag~ 1944 THE CARE OF SICK RELIGIOUS sick members. Such a tradition should be carefully pre-served. For major operations, as well as for the cure of.certain diseases, it will be advisable to send a religious patient to a hospital. Ordinarily religious should be taken to a Cath-olic hospital where they will .receive the loving care of other religious and will not.be deprived of the religious atmos-phere. Both superiors and religious nurses should be familiar with the laws of the Church regarding exemptions from fast and abstinence, Sunday Mass, and other like matters, so as to be able .to quiet any scruples on the part of their charges. Spiritual Care of the Sick Art 186 of the Norm~e prescribes that the spiritual needs of sick religious should be attended to no less. ear-nestlg than their material needs. The principal :spiritual needs include confession, Communion, and Extreme Unc-tion. On all these matters the Code of Canon Law con-tains some explicit provisions, on Which it may be helpful to make a few comments. Confession: Sick religious should have the opportunity of going to confession whenever the community 'does, that is, weekly to the Ordinary confessor, on occasion to ,the extraordinary confessor, though they should be asked first whether they wish to avail themselves of these opportuni-ties, ,and should not be forced to do so. Special provision is made in canon 523 for religious women who are ill: "'All religious women when seriouslff ill, even if not in danger of death, mag, as ofte/~,as they u3ish during their serious illness; invite an~t priest whatever to hear their confession, provided that he be approved to 169 ADAM (2. ELLIS- Review [or Religious bear the confessions of women, no? can the superioress either directly or indirectly pre~ent them from doing so." It may be well to note that the canon does not require that the religious be in danger of death, but it suffices that she~be seriously ill in order to use the privilege.The judg-ment as to the seriousness of the illness should be left to the doctor or to a competent nurse. The very fact that it is deemed necessa.ry to callo the doctoi would generalIy be a sufficient indication that the illness is serious, since it is not customary for religious to summon a physician for slight ailments. Again, a patient who is running a fe.ver, or who. is obliged to be in bed for a week or more because of illness, would certainly come under the canon. In case of doubt ¯ about the seriousness of the illness, the sick religious should be given the benefit of the doubt. Sick religious on their part should be reasonable. It would hardly be in keeping with the spirit of the law to call for a confessor wholives a long distance away from the community, thus involving expense for the community and .grave inconvenience for the priest in question. It should also be kept in min~l that the 'canon impose~ no special obligation on the priest who i~ called to answer thd summons,.and the sick religious should be patient and resigned if the priest is delayed incoming or does not come at all. 'Holy Communion: Let us. first recall .that the reception of Holy Communion is a privilege and that, while the Church urges her. children,' especially religious, to use this privilege frequently, even daily, still there is no obligation to do so, except during the Paschal. season. Hence a reli-gious, whether sick or. well, who abstains from the recep-tion of Holy Communion, should not be looked upon as singular, This is a matter which is strictly personal, and one which should never be commented upon in commun-ly0 May, 1944 THE .CARE OI~ SICK :RI~LIGIOU$ ity life. As to sick religious, theremay be many reasons w.hy they do not wish to receive Holy Communion on any specified day. Hence the practical rule to be followed is to ask them each evening whether they wish to receive On the following morning or not. They should be given the opportunity of communicating daily Should they wish to do so, but they should ne.ver be made to feel that they are obliged to do so, much iess forced to do so. Dispensation from the Eucharistic Fast. Canon~858 § 2 makes a partial exception to the law of the Eucharistic fast for certain sick persons. "'The sick who. have been .in bed for a month without cet~tain hope of a speedq recooerg maq, with the prudent advice of their confessor, receive Holq Communion once or twicea week, even though theg ma~] have taken medicine or something b~t toag of~.tiquid food beforehand." . The sick who have.beenin bed for a mot~tb. This does not exc!ude:the patient's being able. to. sit up during cer-tain hours of the day. Besides, there are some sick persons who; because Of th~ nature of their infirmity, cannotlie in bed,- b.ut are confined to a chair Or couch. They certainly may use .this privilege. Likewise those sick persons who are able to get up for an hour in. the morning and go :t6 the chapel for.Mass and Holy Communion; may. use the privi-lege. The .canon does n6t require .that they receive.'H61y Communion in bed in order to.use the privilege. " . " It should be noted, however, that this privilege-may not be used until a person has.actually.been ill. for amonth. The opinion of a doctor that the sick person will be in.b~d for more than a month would not justify that person in using the privilege immediately, but he:must .wait until he has bee~a ill for about thirty days. This number of days.is ,to be counted morally, not ma, thematically, It may be difficult to determine exactly the day on wh'ich a person 171 ADAM C. ELI~I8 Review/or Religi~ous became ill. He may have been feeling poorly~ for several days before be went to see the doctor and was ordered to bed. Such days should be counted to make up the month. Without~ certain hope of a spee'dg recoverg. These words exclude mere conjecture or probability. Unless it is certain, therefore, that the person who has been confined to bedby illness f;3r a month will.be well in a very few days, he may use the privilege as long as. his illness lasts. With tb~ prudent advice of theconfessor. ,This does not mean that the confessor grants the privilege of receiving Holy Communion not fasting--the law does that--but it implies .that his judgme.nt may be, required that the sick person is properly disposed. Hence a sick" religious who is mora.lly certain that be is in the state of grace and properly disposed need not ask the permission of his confessor to use the privilege granted by the.law itself. Once ortu;icea vaeek. These words are to be inter-preted strictly. The sick person may use the privilege not more than twice a week. He may use it on any two days of the week, even though on the other days he observes the Eucharistic fast in its entirety and receives Holy Commun-ion. ¯ Medicine or something bg wag of liquid food. The medicine taken may be liquid, or in the form of solids such "as pills, powders, and the like. Any food taken, however, must be in the form of a liquid, that is, it must be of such a nature that it can be drunk. Under this head would come such items as egg-hOg, thin gruel, milk, fruit juices and the like. Religious nurses will do well. to remember that the privilege granted in canon 858 is for all sick persons; not merely for religious. It may be well to mention here that religious who are chrohic invalids and who find it difficult to observe the 172 ' Mag, 1944 -. THE CARE OI~ SICK RELIGIOUS ]~ucharistic fast-either because of physical weakness, ' or because of the'need of taking medicince during the night, can obtain an indult from the Sacred Congregation of Religious to communicate even daily after having taken medicine or liquid food. It will suffice to write a simple letter stating briefly the nature of the disease, and asking for the privilege~ It will help to expedite matters to have the local Ordinary give his approval to the petition. , As for the Last Sacraments, canon 514 provides as fol-lows: "'In every/clerical institute the superiors.have the right and the dutg to administer, either per. sonall[t or bg delegate, the Holg Viaticum and Extreme Unction, in case of sick-ness, to the professed members, to the novices, and to other persons duelling day and night in the religious house reason or: service, education, hospitatitg, or health." In the case of lay institutes, that is, congregations of Brothers and Sisters, this right belongs to the pastor of the parish in which the religious house is located, or to the chaplain designated by the Ordinary to replace the parish priest (canon 514, § 3.). In convents of nuns, the ordi- -nary confessor or his substitute has this same right and duty (canon 514, § 2). Viaticum. Holy Communion is given to the sick by way of ,Viaticum whenever tl~ey are :in danger of death. It may be received daily as long as tha~ danger lasts, and the sick person is exempted from the Eucharistic fast during this time (canons 858 and 864). The opinion of a doctor, or of a competent nurse may be followed regardihg the danger of death. The sick person need not be actually dying, but it suffices that the illness be such that death may be the result of it. Extreme Unction. This sacrament may and should.be administered to the sick who are in danger of death. ~It may be administered only once during the same illness, ADAM C. ELLIS unless ,the sick person shall have recovered, and again fallen into danger of death (canon 940). Again the. prudent judgment of the physician or a capable nurse should.be fol-lowed both ~as regards the danger of death and subsequent recovery. The administration of Extreme Unction should not be put~off until the patient is actually dying, but should be " administered while the patient is in full possession of his senses. Sick persons, including religious, should be in-structed regarding the secondary effects of this sacrament, one of which is the recovery of health, if such be the will of God. Conclusion It will not be out of place here to urge religious supe-riors and those who have the care of sick religious entrusted to them to do all in their power to care for the material and spiritual needs of the sick. Let them, in thei~ charity, .use measures to prevent, as far .as possible, the beginnings Of sickness, by not overburdening their subjects, by supply-ing them with a sufficiency of good wholesome food, and by providing proper relaxation and recreation within the .bounds of religious propriety. In this connection religious superiors must learn to say "NO" to the .many demands put upon them f(~r.help or work which they cannot undertake without putting too great a strain upon a commun~ity which may be already. .overburdened. They will serve the best interests of the Church and of their own institutes by refusing such work until .they have a sufficient number of subjects properly trained both intellectually-and religiously to undertake such additional burdens. 174 ~ ¯ We, Salu!:e Thee, Mary, h ot:her God! William 13. Faherty, S.J. NO ONE has ever had the persevering energy to list all the titles of Mary. Each country, yes, almost every Catholic locality, has its own beautiful manner of invoking our lovely Lady. In the Litany of Lotetto alone we. appeal to her in over forty ways. Some titles, such as the Blessed Virgin, have universal esteem. Others possess only local popularity] Of all the loving appellativ~s by which her devoted fol-lowers call on Joachim's daughter, the .greatest is "Mother of God." So astounding is it to address a human being in this manner, that we might hesitate to. employ it, were it not revealed doctrine, its use sanctioned by. the Church. In the May 1943 number of REVIEW FOR RELIGIOUS, Father Aloysius Kemper, S.J., analyzed the doctrine of the Divine Maternity. The interesting controversy .that led to its sanction is the theme of this article. The antagonists in this case Were two leading bishops, Nestorius of Constantinople, and St. Cyril of Alexandria. Dispute and discussion of a controverted point of doctrine not infrequently lead to its settlement by conciliar defini-tion. So it was in this matter. .The Council of Ephesus (431) settled the question. But that is running ahead of the story . The Fifth-Century World . Accustomed as we are, in this modern era, to think.of the e.astern shore of the Mediterranean as non-Catholic . territory, we find it difficult to visualize the fi'fth-centur7 setting. Constantinople was the center 6f the Empire, not 175. W. B. FAHERTY Revie~u [o~ Religious Rome, so recently sacked by Alaric and his Visigoths. Not Italy, or Spain, or France, but the Province of Asia on the XVest coast, of modern Turkey was the most Christian sec-tion of the Mediterranean world. St. Patrick was just then preparing .for his missionary trip to Ireland. The great St: Augustine of Hippo was in his last years~ So much for the scene, now what about the Drarnatis Personae? Into the easiern capital as its patriarch came Nestorius, a priest of Antiokh, who soon became known for his zeal-ous hounding of heretics. Worried over'the danger of polytheism, still so strong in the pagan parts of the Empire, as well as over an error concerning Christ's humanity taught by~ a priest, Apollinaris, Nestorius leaned backward in regard to the doctrine of the Divine Maternity. Against him stood St. Cyril, the Patriarch of Alexan-dria, rugged as Gibraltar, a man renowned for the strong virtues of John the Baptist rather than for the gentle quali-ties of dohn the Evangelist. Far away, at Rome, Pope Celestine odcupied the Chair of St. Peter . Theological WarFare The first barrage of battle came when the priest, Anasta, sius, a protegi of the Phtriarch of Constantinople, preached against the use of the extremely popular title for Mary, Tbeotokos (God-bearing). Call her merely Christ-otokos (Christ-bearing), he ordered. Consternation spread arnbng the-Constantinopolitans, for this title, Tbeotokos, had been indaily use for over a hundred years. Almost everyone in the audience had been familiar with it .from ehrliest childhood. The people were.gripped by a dismay and bewilder-ment almostinconceivable to us who live in a milieu that 176 May, 1944 WE SALUTE THEE, MARY, MOTHER OF GOD tends to take doctrinal differences as easily as the changes of the ieasons. Nestorius answered ?omplaints with excom-munication and imprisonment, then mounted the pulpit and bulwarked Anastasius' position. The Patriarch. of the Eastern Capital had flung down the gauntlet. Proclus, the bishop-elect of Cyzicus, a lesser name in this theological battle, accepted. the challenge. Despite the presence of Nestorius in the audience, he rose to the defence of the popular opinion. The Patriarch coun-ter- attacked with a whole series of sermons. Not along the shores ,of the Golden Horn alone, but throughout the East, news of these teachings spread. Across the blue Mediterranean they carried, like the sails of the Phoenicians, to the ancient land of the Pharaohs. St. Cyril rose to the defence of the tiaditional opinion with several letters. First to his own people, then to the monks of Egypt, he gave the true explanation of the Incarnation. He -mapped out a detailed counter-offensive against Nestorius. Two letters to that Patriarch complained of the teaching that had thrown the faithful throughout the East into war-time excitement. Availing nothing by this, Cyril referred the matter to Rome. He sent to the Holy See his correspondence w.ith Nestorius, a collection of the con-tagion- filled sermons, and a work of his own just com-pleted. ¯ A local council, convoked at Rome by Pope Celestine in the .summer of 430, condemned Nestorius. Early in August the Pope commissioned St. Cyril to carry out the condemnation, giving the Patriarch of Constantinople only ten days to retract 'his false teaching. Celestine wrote similar letters to Nestorius himself, to the clergy and people of Constantinople, and to John, the Patriarch of Antioch. The last paragraph of the Pope's authoritative letter to Nestorius is a good.summary of the whole epistle. "You 177 W. B. FAHERTY Review t~or Religious know clearly.out opinion. Unless you preach concerning Chris.t, our God, those things which the Roman ChUrch, the Alexandrian Church,-and. the whole, Catholic Church teach~s, and the most holy. Church of the Cityof Con-stantinople held up to the present, and you separate your-self from that foul novelty as the Scripture enjoins, and condemn it in a written profession within ten days from the day on which you are aware of this. sentence, you will be expelled .from the communion of thewhole Catholic Church" (Mansi, IV, 103~4.35). ~ ~ This was a lightning attack on Nestorius. He was condemned and his rival .was chosen to. give the coupde-grace. What would he do? The cornered Constantino-politan parried the thrust with an. evasive reply and.-a promise to abide by the decision of the general council he had asked the Pope to convene. The Anatbematisms Cyril. was busy, tOO, preparing.the death blow. He drew?. UP twelve statements, called "The:.Anathematisms,'." to which,Nestorius was asked to.subscribe. Though these , ~ere couched in sucha way as tO make evasion impossible, they contained, certain difficulties of terminology. What Cyril understood to mean:-one thing, Nestorius interpreted-in a way that bordered on the false teaching of Apollinaris. So, .,instead of submitting, he issued, twelve, counter-anathematisms, John of Antiocia now stood With Nes-torius. Other bishops of the region of Antioch a.ttacked the twelve statements of Cyril, especially the third, which seemed to teach only one nature in Christ. When everyone seemed, drugged-with anathematisms; the Emperor Theodosius II con, yoked a general council to be, held at Epl~esus in Asia Minor, on Pentecost Day,~' June 7, 431. Ma~t, 1944 WE SALUTE THEE, ~ICIARY, MOTHER OF. GOD Ephesus is today a miserable village on the-west coast of Turkey, not far from the Italian naval base at Rhodes. But in Roman times, it bore the pr6ud sobriquet, "The Torch of Asia." One of the chief ports of. the Levant, it was the center of the cult of Diana in the days of St. Paul. Recall the riot recorded in the Acts, when the streets rang with the cry, "Great is Diana of the Ephesians." From a pagan stronghold it became by the third cen-tury a populous Christian city. Here St. ,John lived in later life. Here sprang up a great devotion to the Mother of God, supplanting the worship of the pagan goddess. To the main church of the city, dedicated to Mary, the bishops were making their way in the spring Of 431. The Council Convenes Since the Antiochean prelates had not arrived by June 7th, the opening of the Council was delayed. On ~he 22nd Cyril opened it, though the Papal Legate and the Patriarch of Antioch were still on the way. This seemed a high-handed act on the Alexandrian's part, for he had no com-mission to preside over the Council. Perhaps he extended hi~ powers as commissary in the indictment of Nestorius. The Acts of the Council record that two bishops, both bearing the name of Alexander, one from Apamea, the other from Hierapolis, had come from John of Antioch to tell Cyril to wait no longer. Yet these same two, along with sixty-six others, personally voted against the opening of the Council in the absence of the Syrian bishops. Nes-torius refused to recognize the jurisdiction of this incom2 plete number, and consequently would, not appear or put in any defence. Yet the first, meeting was held. A crowd of Ephesians g~ithered outside the Church of Mary as the sessions opened. Would Nestorius be con-demned? Would the popular app+llation of the Virgin be 179 W. 'B. FAHERTY '~: ' approv~O.~"~ C~rril, ,whom the Acts Of the Council describe as ".holding the.place of the most holy Celestine, Bishop of the Roman Church" (Mansi, IV, 1123);. presided when the ~ase of Nestorius was discussed. Various pertinent docu-ments were read, and a vote taken.'One hundred and ninety-eigh.t bishops subscribed to the condemnation. The setting sun, had reddened the waters of the Ionian Sea and the quiet .of evening wrapped the city be'fore the first long sessi6n was over. When the bishops filed from the Church, the word of the condemnation spread lik~ elm leaves in autumn among the expectant multitude. Where once rang the ~ry, "Great is Diana of the Ephesians," the shouts of "Theotokos, Theotokos" reechoed in honor of Mary, the Mother of God. With a thousand flaming torches, the Ephesians led the Fathers of the Council in tri-umph back to their temporary residences. A few.days later the papal legates arrived with a defini-tive letter from Celestine. The assembled prelates Were merely to promulgate the decision already made against Nestorius and make it universal. In the third session (2uly lst)the Roman legates confirmed the measures taken. With this the doctrinal work of the Council was a.lmost at an end. ¯ Several trying weeks, were to elapse before the adjournment.-During this interval Cyril preached the sermon in which he spoke the words of our title. Nestorius was deposed from his see in October of the same year, and a moderate prelate, Maximinian, succeeded him. Thus e~ded the Theotokos cgntroversy. For all time it was settled that the universal brotherhood of the-Chris-tian people could salute Mary as the Mother of God. 18o Who Is This Rodriguez? Augustine Klaas, S.J. AUGUSTA Theodosia Drane, the future Mother Francis Raphael, gifted writer and Provincial of the Dominican co.mmunity of Stone, England, tells in her memoirs of her first meeting with Rodriguez. She was about twenty-five at the time and still an Anglichfi. "One day in Mr. Maskell's library I stumbled on three volumes in dark green cloth, the title of which took mY fancy 'Religio.us Perfection.' I carried them ~0ff. It was Rodriguez. A girl of sixteen reading .the Waverley novels for the first time would be a feeble comparison. Better was .this than any conceivable novel, for here at last I found reality. It was precisely what I wanted, what I had always felt the want of: and I Used to cry out, 'Oh if I had only had this bbok at fiftee.n, what a different being I should have been!'~.Imp°ssi'ble not. to be a glutton over these books. I read them by davy; I'read them by night; I read them aloud to my sister, who .was vexed with my enthusi-asm and did not relish the Fathers of the Desert; and When she objected, I walked down to Petit Tot and read them there. I went right through them in a week, and then I be-gan again, and went right through them a second time. If I ever hear depreciating remarks about Rodriguez, as if he were an old fogy, I feel as if I could slay anyone who does not lo;~e him as I do! I think he saved my faith." (A Mere-. oir; edited by Bertrand Wilberforce, O.P., p. 51.) Most religious, perhaps, have not felt the initial impact of Rodriguez' spiritual classic quite so acu(ely as this Angli~ can young lady. At least they have not expressed .them-selves nearly so enthusiastically. Yet, it must be admitted 181 AUGUSTINE KLAA$ that the work of Father Rod/iguez is one of the all-time spiritual best-sellers, and certainly, after "the Spiritual Exercises,;. the most influential spiritual book written by a Jesuit. It has formed and molded tens of thousands df ~eligious, priests, and layfolk for three hundred years and in importance has been placed by discerning critics immedi-ately after the Imitation of Christ, alongside such notable works'as Scupoli's Spiritual Combat and'Francis de Sales'. Introduction to a Devout Life. Pius XI in 1924 addressed to the major superiors of all religious orders and congrega-tions of men an Apostolic Lette.r, in which referring to the training of novices, he says: "Most useful to read through and study will be the writings of Saint Bernard, and of the Seraphic Doctor Bonaventure, as also of Alphonsus Rodriguez . Their power and efficacy, far from failing and being weakened by lapse of time, seem today rather to have increased." (AAS, XVI, p. 142) Who, then, is this Rodriguez? : The Man Alphonsus Rodriguez, unfortunately, has always suf- ¯ feted from the petty annoyance of mistaken identity. And no wonder, since some thirty-five Jesuit writers bear the name of Rodkiguez, four of these prefixing Alphonsus. 'Most frequently he is confused with the Jesuit lay-brother, Saint Alphonsus Rodriguez, who was his contemporary and also a spiritual writer. It is worthwhile, therefore, to set things right by sketching the main events of his life, about-which there is almost nothing in English, and also to add a few interesting details about his great spiritual book. For an account of his early year~', two documents, signed by himself, are of special value. The first is a statement 1~82 Ma~ , ! 944 " " WHO I8 THIS RODRIGUEZ? written by him in the third :person when he was received.:.as. a Jesuit novice in Salamanca:- "He was examined by Father Rector, July 141 1557. Native of--Valladolid, 19 years old, son of Doctor.Rodri-guez and. I)ofia Maria Garcia; a student, has done two years of theology; has profited, greatly from his studies. Signed: Gonzfilez Alonso .Rodrlguez. J In the margin occur these words: "He has.received the tonsure." ¯-Four and a half years later, in January 1562, Alphon-sus, then a Scholastic, filled out-a questionnaire for the Jesuit Visitor from Rome,. Father Jerome Nadal, in which¯ he gives us acandid.portrait of himself (Monttrn.entaS.d.; Nadal, Tome. II, pp. 532-533) : " "My name¯is Alonso Rodriguez. -- Three months from now I shall have completed my 24th year.x , -- I am from old Castile.and V-alladolid. m My parents-are living: -- They have sufficient to support them. --. I have two sisters who are nuns, and four brothers: one.is a monk, another is a priest. , the other two have. almost nothing~ except what their parents may leave them .,. neither is married. " -- I have no debts or obligations, .excepta half-real. which I found and. though knowing to whom it belonged, I did not return it ;.now I have nothing, and even. if I had anything, it seems I could not return it.-- In the world I was devout and given to prayer and almsgiving; and so I prayed a lot, but I did not often frequent the.sacra:. ments, nor did I know anything about mental prayer.-,- I made a vow to be a religious or a monk " On account: of my vow and desire to serve God, .I entered the Company without any consolations., four and a half years ago . . ~ It is a year and a half since I took the vows. ~ Once I XHence, Alphonsus Rodriguez was born in 1538, and, not in 1526, as is stated in Father Rickaby's English edition and elsewhere.' 183 AUGUSTINE KLA~$ Review/or Religious made:the exercises of the First Week for eight or~ nine days. -- I have served in the lowest'offices of the house, made a pilgrimage, served" in hospitals., taughtcatechism. - "I desire to persevere until death in the Company and, with the grace of the Lord, to Obey in all things, no matter how difficult and hard they may be, and to keep the rules very perfectly,, as something in which my perfection con-sists. I desire very much to undergo all the mortifications and experiments of the Company, as though I had just recently entered it, and I desire my superiors ~to take great care to mortify me, because I need it very much, since I am very remiss in mortifying myself . On the other hand, Our Lord gives me promptness to obey in all things . . . Particulaily do I wish to be instructed in prayer .(about whichI am very ignorant) in order to know how to make further progress. -- Wherever the greater service of God our Lord may be, thither am I inclined to go; even though it be to the confines of the earth, I shall go there with good will; and I desire to be able and capable of undeitaking difficult and great things with the div.lne favor. -- Sala-manca, January 15, 1562. Alonso." ¯ Questioned about his studies, he adds: "I have studied thirteen years: five of grammar and three of arts in Valla-dolid, and am now studying theology for the fifth year in Salamanca. I have been thought to be very healthy through-out my studies. I have an inclination for studies, and especially, for theology. But I have little talent for them, especially for metaphysics. Memory is poor and intelli-gence likewise. I know very little about anything, but it seems I know more theology than anything else. I am a bachelor of arts." Obviously Alphonsus.was a young man of high Spir-itual objectives coupled with a humble estimate of him-self. This depreciating inventory of his talents and virtues, .184 May, 1944 WHO Is THIS RODRIGUEZ? however, was not accepted by his. superiors, for after his studies and ordination to the priesthood he was immedi-ately made master of novices in Salamanca at the precocious age of twenty-five. And the records of the time note also that he was "very skillful in solving cases of conscience:" Three years, later, in 1~566, Father Rodriguez left the novitiate at Salamanca for the joint college and seminary at M0nterrey in Galicia, where he taught moral theology in the seminary. Certain little moral treatises written during this period were highly esteemed by Father Thomas San-cbez, the distinguished Jesuit moralist, who made use of " them in his own writings. R.odriguez wasalso rector of this institution of some eight hundred students for six years (1570-1576), and, despite his many duties as rector and professor, f?equently preached "with some ability," heard confessions, and taught catechism in the town's ¯ environs. In 15 79 we find him. in his native cit.y of Valla-do! id, engaged in the Works of the ministry and solving cases of conscience. He remained there for six years. In 1585, by special Order of Acquaviva, the Father General, Rodriguez was sent from his own province Of Castile to that of Andalusia"to be rector and mas[er of novices at the famous college and novi'tiate of .Montilla. He was sent as a troubleshooter to solve some peculiar diffi-culties ~involving the training of young religious. His own provincial superior, Father Villalba, was loath to let.him- .go! "In very few men are so many qualities found together: It is truly a considerable loss for our province. He is very learned, an excellent religious, and made for training young religious in spiritual life and devotion. Of that we have no less need in Castile than in Andalusia." (Astrain, Historia IV, p. 745) On the otherhand, the success of his work at Montilla can be gaged from a letter written two years later to the 185 AUGUSTINE KLAAS Review /:or Religious General by the Andalusian Provincial, Father Gil Gonz.~- lez Dfivila: "One finds there the true formation of the Company and the real way. of training novices . Those who come from" it live according to the true religious spirit, the spirit, of obedience and abnegation, and are. distin-guished for these virtues? To my mind, the best present that Your Paternity has made tb our province . has been to call to it Father Alphonsus Rodriguez; and I hope that if the Fathers of the. third probation pass through his hands, the fruit will be still more precious . '~ (Astrain, ibid, IV, p. 745) Another n~ark of confidence was shown ¯ him when he was chosen to represent the Andalusian prov-ince at the Fifth General' Congregation of his order, held in Rome in 1593. This Congreg.ation put an end to those internal difficulties of the Spanish Jesuit provinces-for .the solution of which Father Rodriguez had labored with such consummate prudence and ability. Five years later Rodriguez left Montilla, having been appointed a general inspector of the Jesuit-establlshments in the province of Andalusia. That done, he.was in Cor-dova the following year, hearing .confessions and giving retreats, and there he remained for eight years, until 1607, when at the age of sixty-nine he once more took up his old duties as master of novices, this time in Seville, and added to them the duties of spiritual father of the community. This was to be his last appointment. During the final two years of his life he was plagued with ill-health and the infirmities of age, so.much so that he could no longer offer up the Holy Sacrifice of the Mass. Then, on-February 21, 1616, "after having received all the sacraments with full consciousness and with such serenity that he seemed rather to sleep than to die," he quietly passed away at the goodly age of sev2 enty-seven years and ten months. Father Alphonsus Rodriguez was an exceptionally 186 .7 May, ,1944 WHO IS THIS RODRIGUEZ? well-balanced character--not brilliant, but prudent, reli-. able, and stead~: Father Nieremberg, who knewhim well, describes him as "affable, thoroughly saturated with the charity of Christ, without a trace of bitterness or sadness; a faint, gentle smile on his countenance." He was much given to' prayerful retirement and perhaps for that reason was som. ewhat timid in meeting externs, He was notwhat we call today "a contact man." "I do nol~ know how to dea! or observe the amenities with e~:terr~s, as my duties demand," he wrote humbly to the General. And Father. GonzMez, the Andalusian P~ovincial, mentions in an offi, cial letter the ."timidity of the superior'.' and ',his emba'~- rassed mannerisms," but adds that this difficulty can be remedie~d by having recourse to ~ther Fathers--and he might have added that the suppl3; of such is usually plen-tifui. : Nevertheless, despite this annoying h~indicap, he was a capable superior, demanding an exact account of what was being done and giving orders so precise that "he seemed. thoroughly attentive to each detail withoutany distrac-tion." His decisions once understood and their carrying out assured, he gave himself heart and soul to the spiritual direction of his novices and subjects. Here he was the mast ter perfectly at ease. In an unobtrusive way, he was a man of constant prayer, mortification, and meticulous observance of rule. When h~ was told that his austerities might shorten his life, he made the disconcerting, but very discerning reply, "An unmortified religious man. is already dead." His own religious brethren do not seem to have been too much aware of his more than ordinary sanctity, for when the 3esuits of Madrid were officially proposing to a certain prelate of the Rota the beatification of Rodriguez' fellow-townsman and contemporary, Father Luis de la Puente, the great author-° 187 AUGUSTINE KLAAS "." Review [or Religious ity on prayer, the prelate exclaimed: "Good! but why not make the same recommendation for the saintly Father Alphonsus Rodriguez ?" His Book At what period of l~is life did Father Rodriguez write his Practice of Perfection and Christian Virtues? The bulk of it was written and delivered as exhortations during the thirteen years he was master of novices at Montilla. 'At the bidding of superiors, he arranged the material and improved it during his stay at Cordova, and finally published the first edition in 1609 and the second in 1611 at Seville. ~During the last year of his life, though suffering greatly -from his infirmities, he revised the whole work for a third edition. :. When he was informed on th~ Feast of the Puri-fication, 1616, that the printing of it was completed, he folded his hands and said. cheerfully, "Now thou dost dis- .miss thy servant, O Lord, according to thy word in peace" .(Luke 2:29). Two weeks later he was dead. The book has gone through more than fifty editions in Spanish, and has been translated in.to at least twenty lan-guages, including Arabian, Tamil, and Chinese. Among the French translations we find one made by the Jansenists in 1673, in which the.y secretly inserted their erroneous doc-trines on grace. ¯ The first English version was ¯published between 1697 and~ 1699, the translator being none other than Sir John Warner, Baronet, of Parham in S{affolk, otherwise known as Father John Clare, S.J. He is an interesting pe.rsonage. With his young wife he was converted to the true faith and both decided to become religious. She became Sister Clare of the Poor Clares of Gravelines; he.became a Jesuit. They made their solemn profession on the same day, August 15, 1667. Subsequently he became procurator, and later 188 Ma~l, 1944 WHO IS THIS RODR~GUEZ? provincial of the English Pro;cince, but spent most of his life as master of novices and spiritual father at the English novitiate at Warren, Belgium. It was there towards ~he end of his life that he made his translation through the medium of the French version of Abb~ Regnier des Marais,. and saw it through the nearby press of St. Omers. Father Joseph. Rickaby, S.J., the most recent English translator, made some use of it, for he notes in.his preface: "it has cost the present translator a world of toil and trouble. In my veneration for the quaint old seventeenth century version, still read amongst~ us, I endeavored to base my work upon that, instead of doing what I was ultimately forced to do, translating straight from the" Spanish." Practice of Perfection .and Christian Virtues is prima-. rily and .almost exclusively an ascetical, not a mystical work. To criticize it unfavorably, as some have done in recent years; for not discussing mystical prayer at length is unfair. Such was not the purpose of the book. Its author's principal aim was the training of young religious; accordingly, being a man of prudence and common sense, and a go6d pedagogue, too, Rodriguez adapted his teaching on higher prayer to the limited capacity of his disciples, who were mostly beginners in the spiritual life. He is not "anti-mystical.''~ The work deals not so much with the theory of asceti-dism as with its practice. The author.says that he.put the. word Practice in the title because "things are treated in it ih such a .way as may render their practice, very easy." Nor is the subject-matter discussed comprehensively in all its details: "I have laid before" you, as clearly and briefly as I was able, such things as are more essential and more corn- 2To cite but one eminent authority: Father Herbert Thnrston writes in The Month (Vol. 154~ p. 425) : "There can be no question that Father Rodriguez recognized and extolled the higher prayer." Cf. Rodriguez, Practice Vol. 1, pp. 254, 255, 262. 189 AUGUSTINEKLAAS " Revle~v for Religious mort to our profession." However, this practical, limited scope does not on .that account place his spirituality on a low plane. Rodriguez seeks to lead religious.to the highest sanctity by faithfulness to duty in little things, byperfect performance of ordinary adtions, by unremitting purity of intention, by habitual and ever closer conformity to the will of.God. He endeavors to form religious of sustained prayer, m6rtification, apostolic zeal, °and all the virtues; and he points to the loftiest exemplars, Christ and His saints, for "to attain to perfection, one must fix his eyes on what is highest and most excellent." And who will say that he has not succeeded? ¯ The principal sources of Rodriguez' doctrine are Holy Scripture, the Fathers of the Church, and the great spir-i. tual masters of the.past, with a particular pr, edi!ection for those stal~carts, .the religious of the desert. Among the ¯ most frequently .cited authorities are Saint Augustine (271 .times), Saint Bernard (2.5.8 times), Saint Thomas Aquinas (86 times),., and Cassian. ~is. .p.Huries . Ccoasmtilpiaons aitnido nab iosv de ethaer .oa.nrddi n.amrYet~h .0i.dni lcia.t!e:r ahriys~la mnegruita,ge ~hough somewhat .prolix. He has imagination and a ,ki, ndly humor--'.'pepper and¯salt," as one.writer says. For examp!e~ he says that a religious who jumps h, astily a.nd light!y from virtue to x~!rtue is "likd a cat w.~lking on hot coals." I.n addition, all will agree that Rodriguez has an indefinable unctionall his own. " 0fcourse, A!phonsus Rodriguez is. by. no means the perfect author. In his knowledge of things scientifiC, his-torical, and hagiographical, he is a man of his times. He considers certain apocryphal works authentic; too often he copies his sources at second hand; he draws ~considerably on the uiapublished exhortations of his Provincial, Father Gon-zfilez D~ivila, without giving him due credit. A few points 190 Ma~t, 1944 WHO IS THIS RODRIGUEZ? of his doctrine can be legitimately contested and evem impugned. Some of his examples and anecdotes are con-sidered today to be lacking in good taste: many'of, these have been excised in recent editions. But, after all, these. are only minor flaws in an author whose work is a master-piece of spiritual writing, that has successful"ly stood the test of time, and that even.with readers who are more than" ordinarily critical and exacting. It is today the most widely used spiritual textbook .of religious .the world over. A definitive critical edition would indeed be Very Welcome: Many witnesses could be Cited to proire the value and popularity of Rodriguez. Forexample, Father Faber calls the book "an inestimable treasure of the Church." Found-ers and foundresses of religious congregations have been especially lavish in their praises. Our own Mother.Chbrini drew up a list of five books as constituting a sufficient, spir-itual library for her congregation. They are: the Imitation ¯ of Christ, the St~irituat Exercises; the Religious in Solitude Of Father Pinamonti, S.&, the :Bride o[ Christ Of Saifit Alphonsus Liguori, and thePractice of-AlphonsusR0dl!- guez. Saint Alphonsus. Liguori and Saint John. E~dgs. often recommended~ the. Practice. Let Saint Vincent de Paul; the founder of the Lazarists, be our last witness.~, In an instruction to his.religious icongregation dated May: 17, t 658, accompanying the book of Rules he was sendiiig,: he exclaims: "'O Lord, who hast bestowed such blessings~ .on .many books, for example, on the"one we are now re, adihg - at table, so that well-prepared souls migh~ reap .therefrom considerable fruit, in order to free themselves from their faults and go forward in perfection, grant, O Lord,. th) blessing on this our little book . " Father Pierre Coste, the saint's official biographer, says that the book being read at table was none other than the Practice of Per-fection and Christian Virtues by Alphonsus Rodriguez. 191 Two Hymns t:o Mary Francis N. Korth, S.J. SEVERAL mon.ths a'go a reader of REVIEW FOR RELIGIOUS'wrote to the editors for information concerning a hymn beginning with the words, "Te Matrem." As the editors had no definite information to offer, they addressed the question to the other readers (cf. Vol. III, p. 70). In answer to this request a large number of letters w~re received. These letters carried a great deal of interesting information concerning two hymns to Mary, Te Matrem Dei Lau-damus and Te Mariam Laudamus. The present writer has collated the' information and digested it into the following paragraphs. The hymn Te Matrem Dei Laudamus, often referred to as the "Canticum. S. Bonaventurae," adapts the canticle Te Deurn to the praise of Mary. It is usually printed at the end of five psalms in honor of the Blessed Virgin Mary, each of which begins with a different letter of the word "Maria." St. Alphonsus Liguori, busy as he was, frequently said these five psalms. For several centuries after the death " of St. Bonaventure (1274), the great 'Franciscan theologian' 'and Doctor of the Church, the Te Matrern was attributed to him. It is found in the early editions of his Opera Omnia, either as a separate canticle or as part of the" Psalterium Majus B.V.M: It is not found, however, in the latest and most critical edition (the Qu~racchi edi-tion) Of St. Bonaventure's worksY Fr.Gallus Haselbeck, O.F.M.,in his Seraphiscbe Marienrninne remarks in substance that, while St. Bona-venture wrote poetical works, there is no poem on the Blessed Virgi.n that can really be proved to be ~is work. (See also J.H. Sbaralea, 8upplementum et Castigatio ad Scriptores Triurn Ordinurn S. Fran-cisci,' Romae, Editore Nardecchia, 1908, Pars. I, p. 1640 It seems that the Te Matrein Dei Laudamus was composed for the Great Office of the Blessed Virgin. This Office never gained uni-versal "recognition and has not become a part of the' Liturgy of the Church. However, the Te Matrem itself has'been used extensively at various times for p.ublic and private devotion. Venerable Vincent Pallotti, founder of ~the Pious Society of' Missions, propagated it through his books and.used it for May devotions. Several of our corkespondents told us about anothe'r hymn, Te Mariara Laudamus, similar to the Te Matrem. The Te Matrera 192 1944 Two HYMNS TO MARY has 44, 45, and 46 verses respectively in the three available Latin versions (all have the same thoughts with a few divergent verse-arrangements) and 43 verses in the two Engli.~h translations at hand.1 This hymn (the Te Matrem) is an almost literal transposi-tion of the thought of the Te Deum, with the exception of 14 extra vers~s (all beginning with "Tu" in the appended Latin text) inserted in the middle of the canticle. Aside from this inseition, the Te M~trern is a closer parallel'of the Te Deum than is the Te Mariam. The latter, however, with its 30 verses in the Latin (29 in the Eng-lish), comes closer to the length of the T'e Deum. Might this prac-tical identity in length have been the reason for the origin of the Te Mariam? At any rate we are told by one reader .that the Te Mariam is an abridgement of a much longer hymn (the Te Matrem) attributed to 8S. Augustine, ~Ambrose, and-Bonaventure in $chiitz, Su'mma Mariana, IL 310. Father William d. Chaminade,~Founder of the Society of Mary, included the Te Mariam in the Manual of the Servant of Mar~/, a book of prayers and hymns which he corn-- piled for the godalities of the Immaculate Conception at Bordeaux, France. This M~nual was printed in 1820 or earlier. In a copy of the Manual it is stated that Father Chaminade took the Te Mariam from one of the then current. French Antiphonaries. Anotl~er cor-respondent writes that "the Te Mariam is sung in places of pilgrim-age of the B.V.M., at least in some basilicas or places of pilgrimage in France." The Te Mariam is found in the Formular!l of the Society~ of Mary. Separate leaflets are printed at Maryhurst Normal, Kirk-wood, Missouri. At Marynook Novitiate (Society of Mary), Galesville, Wisconsin, "they also have the melody: it is really the . melody of the Te Deum laudamus adapted to the words and phrases of this Marian hymn." A variation of the Te Mariam can be found in The Reign of Jesus through Mary---On True Devotion to the Blessed Virgin according to Blessed Grignion de Montfort, Founder of the Com-pany of Mary. This book, composed in, French by Father G. Denis, S.M.M., was translated into English by'.Father A. Somers, S.M.M., and published in 1926 by Burns, Oates, and Washbourne, ,London, England. To conclude briefl~r: the Te Matrem dates back to the thirteenth 1A version of the Te Matrem under the heading, "CaCti urn Sancti Bonaventurae.". was copied thirty years ago from a Latin bo6k in honor of our Lady; the copyist tells us it has 48 verses. 193. FRANCIS N. KORTH, S,J. Review for Religiot:s century at least;, its authorship is unknown. It is not part of. the liturgy of the Church, but has been used for public and private devo-tions by various groups. A similar but shorter hymn, Te Mariara, has been in use since at least the early part of the nineteenth century. Te Matrem Te Matrem Dei laudamus: Te Mariam Virginem profitemur. Te" aeterni Patris Filiam: omnis terra veneratur. Tibi omnes Angeli et Archangeli: Tibi Throni et Principatus fideliter deserviunt. Tibi omnes Potestates et omnes Virtutes coeli coelorum: et universae Dominationes obediunt. Tibi omnes Chori: Tibi Cherubim et Seraphim exultantes assistu'nt. Tibi .omnis angelica creatura inces-sabili voce proclamant: Sancta, Sancta, Sancta Maria Dei Genitrix, Mater et Virgo. Pleni sunt coeli et terra: maiestatis gloriae fructus ventris tui. Te gloriosus Apo~tolorum chorus: ¯ sui Creatoris Matrem collaudat. T~ beatorum Martyrum coetus cahdi-datus: Christi Genitricem glori-ficat. Te gloriosus Confessorum exercitus: Trinitatis .Templum appellat. Te sanctarum Virginum" chorea amabi- 'lis:. k, irginitatis et humilitatis ex-emplum praedicat. Te tota coelestis curia: Reginam honorat. Te per universum orbem Ecclesia invocando concelebrat: Matrem divinae Maiestatis. Venerandam te veram Regis c6elestis puerperam: sanctam quoque dul-cem et piam. Tu Angelorum Domina: Tu Paradisi Ianua. Tu Scala: regni coelestis et gloriae. Tu Thalamus: Tu Arca pietatis et gratiae. We praise thee, 0 Mother of God: and hail thee, Mary, ever Virgin. The whole world venerates thee: as daughter of the eternal Father. Angels and Archangels, Thrones and Principalities: faithfully serve thee. All Powers and Virtues of heaven: all Dominations obey thee. Before thee all the angelic choirs: the Cherubim and Seraphim wait on thee with exultation. With unceasing voice all angelic crea-tures proclaim thee: Holy, Holy, Holy Mary, Mother of God. Mother and Virgin. The heavens and the earth are full: of the glorious majesty of thy Son. With One voice the" ~lorious choir of Apostles: praises thee as the Mdther . of their Creator. T.he white-robed host of' martyrs: glori-fies thee. as the Mother of Christ. The glorious army of Confessors: names thee the Temple of the Trinity. The lovely company of holy Virgins: prolaims thee as the model of virginity and humility. The entire heavenly court honors thee as Queen. Throughout the entire world ~he Church pays honor by invoking thee: as the Mother of Divine Majesty, Venerating thee as the true "mdther "of ¯ the Heavenl~ King: holy, sweet~ ~ind loving. Thou art the Queen of Angdls: and the Portal of Paradise. Thou art the Guide: to the Heavenly Kingdom and its glory. Thou art the bridal chamber and the covenant of mildness and grace. 194 May, 1944 Two HYMNS TO MARY Tu Vena misericordiae: Tu Sponsa, et Mater¯Regis aeterni. Tu Templum et Sacrarium Spiritus Sancti: totius Beatissimae Trini-tatis nobile. Triclinium. Tu Mediatrix Dei et hominum:. Ama-trix mortalium, coelestis IIlumina- ¯ trix. Thou art the Channel of Mercy:" Spouse and Mother bf the eternal King. Thou art the temple and shrine of the Holy.-Ghost: the tabernacle of the Most Blessed Trinity. Mediatrix between God and man: lovei of mortals, our heavenly enlightener. Tu Agonizatrix pugnantium. Advocata." Thou art the Inspirer of warriors: pauperum: Miseratrix et Refugium peccatorum. Tu Erogatrix munerum: Superatrix ac Terror daemonum, et superborum. Tu.mundi Domina, C6eli Regina: post Deum sola spes~:nostra. Tu Salus Te invocantium, Portus naufragantium: miserorum Sola-tium, pereuntium Refugium. Tu Mater¯omnium Beatorum, Gaudium plenum post Deum: omnium super-norum civium Solatium. Tu Promotrix iustorum, Congrega-trix errantium: Promissio Patriar-charum. Tu Veritas Prophetarum, Praeconium, et Doctrix Apostolorum: Magistra Evangelistarum. Tu Fortitudo Martyrum, Exemplar Confessorum: Honor et Festivitas Virginum. Tu ad liberandum exnlem hominem: Filium Dei suscepisti in uterum. Per Te, expugnato hoste antiquo, sunt apert.a fidelibus gegna c"oelorum. Tu cure Filio tuo iedes: ad d~xter~m Patris. Tu [psum pro nobis roga, Virgo Maria: Quem nos ad iudicandum credimus esse venturum. Te ergo poscinius nobis tuis famulis subveni: qui pretioso sa~nguine Filii tui redempti sumus. Aeterna fac, pia Virgo: cure sanctis tuis nos gloria numerari. S~Ivum fac populum tuum, Domina: ut sirens participes haereditatis Filii tui. E~ rege nos: et custodi nos in aeternum. Per singulos dies: O Pin, Te salutamus. ¯ the advocate of the poor, and the compassionate refuge of sinners~ Almoner of Heaven: conqueror and ter-ror of demons, and of the haughty.-. Queen of Earth and Queen of Heaven: after God, our only hope. Welfare of those who invoke thee: haven of the shipwrecked: solace of the ~retched. refuge of the dying. Thou Mother of all the Blessed, after God their fullest joy: comfort of. all the citizens of Heaven. Thou art the Patroness of the ins_t, thbu gathere.st the wandering: and art the promise of the Patriarch~. Thou art the truth of the Prbphets:" the glory and the teacher of the Apostles and Evangelists. ~ Thou art the strength of Mai~yrs, the exemplar of Confessors: the. honor and joy of Virgins. To frde man from exile, tho6 did~f receive the Son of God in thy~.omb. By thee was co.nquered our enemy of old: and Hea~,en was opened for the faithful. With thy Son thou sitt~st: at the: right hand of~the Father.' Pray for us to Him, O Virgin Mary: ~-: who, we believe, will cgme to. judge us. Wherefore we beg thee to aid us, " " thy. sdrvants who have been re-deemed by thy Son's Preciofis Blood. Help us, gentle Virgin, to be numbered with thy saints in eternal glory. Save thy people, Blessed Lady: that they may partake of the heritage of 'thy Son. Rule us: ~nd p.rotect us for all eternity. Daily we greet ~hee: O 1o~,ing Mother. 195 FRANCIS N. KORTH; S.J. . Et laudare Te cupimus: usq.uein aeternum mente et voce. ." Dignare, dulcis Maria: nun et ¯ semper nos sine delicto conservare. Miserere, pia, nobis: miserere nobis. ¯ Fiat misericordia tua magna nobiseum: quia in Te, Virgo Maria, confidi- IllUS. In Te dulcis Maria, speramus: nos defendas in aeternum. Te decet laus, Te decet imperiu~a: Tibi virtus, et gloria in saecula saeeulorum, Amen. Te Mariam Te dilectam Dei Patris Filiam: omnes angeli pr~edicant. Te 'admirabilem Verbi Matrem: credit inferus et contremes¢it. Te Spiritus Sancti Sponsam: piacu-lares flammae invocant. Te omnes Ecclesiae hill: totis praecordiis exultant: MatRm : immensae miserkordiae, Carissimam sanctae Annae: et unicam Filiam, Dilectissimam a Deo: Josephi Sponsam. Tu vena ~eniae: Maria. Tu slngularis: Mater es gratlae. Tu ad redimendum genus humanum: tuum commodasti uterum. Tu, Gabrieli dato consensu: gaudium peperisti universo mundo. Tu, Regina, a dextris Dei stas: Circumdata varietate, 196 Reoiew £or Religious And with mind and tongue we desire: to praise thee forever. Deign, sweet Mary: to preserve us now and forever free from sin. Have mercy on us, O loving Mother: have mercy on us. Let thy mercy "for us be bountiful: for we trust in thee, O Virgin Mary. ¯ In thee. sweet Mary, do we hope: do thou protect us forever. Praise becometh thee: empire befits thee: to thee be power .and glory forever and ever. Amen. We praise, thee, O Mary: ~a£d proclaim thee immaculate. All sinners have recourse to thee: for thou art their refuge: All Christians: and pious associa-tions with their individual mem-bers, devoutly" acclaim thy Concep-tion. Immaculate, Immaculate, Immaculate: O Virgin Mother of God. There is none who would hide himself from the genial warmth of thy char-ity: for thou art the morning rising. All the angels proclaim thee: as the loved Daughter of the Father. Even trembling hell acknowledges thee: as the admirable Mother of the Word. The Purgatorial flames invoke thee: as the Spouse of the Holy Spirit. All children of the Church: magnify thee in the exuberai~ce of their hearts: As Mother of infinite mercy, As the dearest and only daughter: of Holy Ann, As the Spouse of St. Joseph: and most beloved of God. Thou art, O Mary, the channel of mercy. Thou art the all-excelling Mother of grace. For the redemption of the human race: thou didst accede to the designs of God. And by consenting to Ga-briefs word: thou didst beget joy for the whole world. Clothed in varied beauty, thou stand. est as Queen at God's right hand, Te Mariam laudamus: te Immaculatam confitemur. Te reorum patronam: omnes peceatores deprecantur: Tibi omnes christiani: ,et asceticae congregationes: tibi singuli so-dales in Conceptione tua devote proclami~nt : Immaculata0 Immaeulata, Immaculata: O Virgo Theotocos. Nullus est qui se abscondat a calore tuo: aurora consurgens. May, 1944 Mediatrix ut sis: Dei et hominum. Te ergo quaesumus, nobis subveni: q~ii tuam nominatim illibatam Conceptionem solemniter cele-. bramus. Aeterna fac: angelorumbe~,tltate donari. Protege tuos alumnos: et tuere fasciculum haereditatis tune. Et love illos: et fecunda in oper-ibus. virtutum. Tuis solemnibus congregamur: ad benedicendum tibi." Et extollimus Nomen Marine: super omne post Jesu Nomen amabile. Dignare, per purissimam Conceptionem tuam: nos a peccato praeservare. Ostende pro famulis tuis Filio tuo: pectus et ubera tun, Ut ostendat Patri sUO Unigenitus: latus et vulnera. Nulla erit repulsa: ubi talia erunt carttatts mstgnta. Te decet laus, te decet hymnus: tibi jubilus, ih Conceptione tua Immaculata00 Maria. ab universa creatura. Amen. TWO HYMNS TO MARY In order to be the mediatrix of man-kind. We beseech thee, therefore, come to our help: who with special and solemn cult honor the immaculate purity'of thy Conception. Grant that one day: we may be made partakers of angelic bliss. Protect thy children: and preserve thy little Society,. which is thy heritage. And cherish them: and" make them al~ound in the fruits of virtue. On thy festal days we gather round thee: to sing thy praises; And we extol the name of Mary: above every other name, next to the loving name of JeSus." By thy most pure Conception:. deign to preserve us from sin. In behalf of thy children: show thy loving and maternal heart to thy Son, so that in His turn, thy only begotten Son may exhibit: His side and wounds to His Father. There will b~ no refusal: when such pledges of love .are manifest. Hymns of praise and jubilation are due to thee from every creature: owing to thy Immaculate Concep- - tion, O Mary. Amen. NOTE ON THE SOURCES OF THE TE MATREM: The hymn has been found in an old Community Book of the Redemptorists which bears the date 1860, Other sources (Latin or English) that were indicated in the letters sent to us are: The early editions of St. Bonaventure's Opera Omnia. E.g.: 1584 Venetian edition. Tom. II, pp. 316 ft. Paris edition, Tom. XIV, p. 222b. It is also the 1504 Venetian edition and the 1596 Vatican edition. C'f. above, for the recent Quaracchi edition. Mese Di Mag~io Consacrato A Maria 8antissiraa Regina Degli Apostoli Ad Uso Degli Ecclesiastici, Vincenzo Pallotti. " Regain et Testamentum 8.P.N. Francisci. : ollegit Ft. Hilarius ab Antwe'rpia; Tornaci Nerviorum, 1876. lntroductio ad Vitara 8ecapbicara, auctore P. Ft. Gaudentio, O.F.M. Herder, Freiburg, 1'882. Summa Mariana, J. H. Schlitz, Paderborn0 Junfermannschen Buchhandlung; 1908: II, pp. 310-312. Via Franciscana ad Caelestera Hierusalem, auctore P. Pa~lo a Cr. Laschan. Pustet, 1912. Liber Manualis Minoritae, editus iussu A.R.P. Donati' a Welle,. O~F.M.Cap: Typis Soc. S. dohannis Evang., Desclee, 1931, (Continued on next page) 197 [EDITORS' NOTE: We intended to" publish only letters on retreats in the present number. But after th~ Ma~:ch number went to prdss we received tw9 communica-tions on vocation that we thought should be printed. Hence the present number - contains letters on both subjects. We had to condense some of these communica-tions,, and.we still have some for later publication. More letters on retreats will 'be welcome. Kindly make them as brief as your subject-matter allows. Address then~ to: The Editors of.Review for Religio.us, St. Mary'.s College, St. Marys, Kansas.] On Re÷rears Reverend Fathers: May I submit the following thoughts that came to mind as I read your request for letters on retreats: A. Making a retreat: Experience has .convinced me that. one must put aside the ordinary duties of acti~re life. A change of scene is imperative, espe- .cially. fOi, superiors .and administrators. 2." A "closed" retreat is the only setting.suitable for the in'yard silenc~ .and r&oilection imperative for success. ¯ .3. It is not good policy to cover much readingmatter. What is read should be .th.eologicaHy sound, suited to the. individual, and pro*ocakive of. reflection. ., . 4. A wholesome pr.actice in preparation for retreat is tO xey!ew, pgst r~tre~ts and one'~-!i.fe following them, with an aim of making the present exercises really influential in shaping one's course from then 'onwards: " '.: " Bi. Giving r~kre;i~s: ". . .: . 1. A reverent approach.is the ~nly proper one:.a retreat is the work of God; a work that may mean the salvation Of a soul or "t]~ )nakifi'g c~f a saint. " ": " (Note"continued from preceding page) The Mffror of the Bless6d Virgin Mary and The Psalter of our. Lady, by St. Bonaventure. Trans. by Sister Mary Emmanuel, O.S.B. B. Herder Book Co., St. Louis, 1932. Pp. 294-297. The Catholic Apostolate, published by the Pallotine Fathers, Milwaukee, Wis-consin, Vol. XI, p. 113. (Eng. trans, by the Rev. Jos. Baier.) Deuotion in Honor o~ our Blessed Lady; The Fioe Psalms: pamphlet issued by Tile .International Catholic Truth Society, 405-407 Bergen SL, Brooklyn, N. Y. (It is published by permission of the Redemptorist Fathers.) 198 . :.: . COMMUNIGATION$. ,. 2.The retreat master would .d0. well to avo!d.ipeaking,0f. himself. ¯ , 3. Conferences should be kepton a i~igh plane: deeply and supernaturally spiritual. They should be delivered with simplicity and sinceritg. . - .:. .:. ¯ ,. 4. Retreat m~isters would d0.well to avoid.the .use.of."We." '.'We know," "We realize," "We must," "Yet, we often," and.so forth. Retreatants like to accept the conferences .as coming from God, and the retreat master's identifying himself with the retreatants tends to frustrate their efforts. 5.-Novelties or novel themes should not be used to make an impress.ion, or to convince that the retreat master is "different," or the retreat "different." Sometimes this is done to the" neglec~"of important fundamentals, for'example~hell, obedience,' silence:' " 6. Truths that are old and obvious must be reconsidered in every retreat; and time-worn advice must be repeate.d. ~ . 7.Fresh. presentation is necessary-to draw and maintain interest and attention. .- ~: .:,.~ ¯ " .' APriest : " ~'~! R~)~rend' Father~ i . : '" ' ":""" " .MY .be.st retie~s begin" after"~h~y ~iie"~ohipl~ted. ' Fout'raeiia6rab]~: retreats of mY r~ligi6u~ life: ~i~e' 6nes whi~h,s~and ou for ~me.tl-iing in~'' :rather than ":taking~o~ei~hing .outi" Th~ 'ba~ed on 6ur H61y Rule. " Thh.iekieat 'ifiasker hgd"~en't" for~a coibY,) th~N~iice M~s~ress t61d us, and"made thd Spiritual Effeici~d~ ai3"pl~i dfi:edtiy to our daily; ll; ~s.' Thi'Hbl~;' Rfile became a living:, under.h~s direction. ~ . ' . . ' ' '"" ";~'::':' Anbther father showed ia his conference on the Sacrament of- Penance how very often nuns forget to confess envy:and jealou.sy,and:, to:make their purpose of.amendm.e.nt cen~gr.about love.of neighbor. It: makes one's faults against charity, show in .true.ligh~t. whe'n:.s,h~. confesses the basic, cause, .e:g. envy.S(ill another father he!d~:f0r.th such high ideals of sanctity that "_Christ the Ideal of: th :M0nl~ Marmion is included in. my privat.e spiritual read~ng at. least. ¯once every year since. ¯ . ':. Last summer we l~ad a retreat based on the most.beautiful medi-tations I have ever heard.- The director acually showed us hove.to 199 CoMMuNICATIONS Review [or Religious meditate. I p~ay for him every"day as h bendfactor because h.e has so helped ~y meditation problem. " : i'didn't like a retreat in which we' meditated on the Passion on Easter Sunday because the Exercises put it at ,that time. I didn't like a retreat in Which every meditation began with the sanie formula. "I ha~e never liked '"hell-fire" retreats. I could nevdr be scared intobeing good. I could be converted through 16ve of G~d. I do not like to be "'read at" during retreat. If the director uses notes" I. like to have him look at his audience, now and then. Finally,. thirty-five to forty-five minutes are long enough for any conference. If a retreat master hasn't converted me in a thirty minute. talk, he never will by talking over an hour. A Sister Reverend .Fathers: ,When I make a retreat, I don't like the retreat master to in(ro-duce "novel" things to the~ extent of getting away from-afiy of the old and fundamental truths. And if the retreat master uses the Exercises of St. Ignatius, I like him to bring in the: additions, annota-tions, and so forth, because I think that these help us to understand the¯Exercises and to make a bitter retreat, Also~ I think the explana-tions of the points ought to be short enough to allow the retreatants to meditate for a while by themselves. And I like to have a few little .stories and examples in the explanations of the points, because these lessen weariness and dryness.' Fifi~lly~since you've asked for sug-gdstions-- I believe that most of us who make. retreats are greatly aided if w,e feel that the retreat, master practises what he preaches: A Brother ~everend .Fathers: ' I am living in an infirmary where permanent invalids and some elderly Sistersare housed. For several yea.rs we have had retreat mas. ters who seemed more concerned about having us comfor'table and sympathized'with 'than about stimulating our spiritual lives. But a recent retreat master 'gave us a retreat for normal religious, who should understand "that suffering is basic, to spiritual growth, and~ who, if they understand their fundamentals, should strive to look upon suffering as a privilege in their spiritual lives and to use prayer 200 May, 1944 COMMUNICATIONS and the Uniting of their pains with the Suffering Savior for their own spiritual growth and for Other souls. If any group of religious needs to be stimulated to take their Courage in both. hands and to be willing to struggle bravely "and to fight valiantly, I believe it is the invalided religious. This recent retreat master, helped us. to do just that. Though I" have had devotion to the Holy Spirit for thirty years, it hadn't occurred to me that this is a particularly sturdy, "as well as liturgical, devotion. The retreat master expl.ained it as such; and he recommended it highly' to our sick--to make of us valiant women in our trials, soldiers of Christ, rather than self-pitying children." It gave me much joy to hear this because in my own eleven years of invalidism and hospitalization I have wondered why so many reli-gious look upon their suffering as a tragedy and an" opportunity for sel~-pity. This doesn't seem to be a normal Outlook, especially if one has any knowledge of the suffering which is borne in the world, even in the loveliest of homes. To conclude: From my knowledge of r.eligious, I believe Sisters like a sound exposition of practial truths, a "rousing up" on prin-ciples, a thorough overhauling of their every-day living--always with a definite solution through prayer and the Sacraments. This may sound like a large order; but I give it relatively and in contr"ast to the retreat in which one is left with volumes of theory or pages 9f mysticism. I have no quarrel with the beautiful mystici~sm of the Church. I love it. But women seem so often to become mysti.fied instead of mystical! Perhaps men do, too; I wouldh't know, but I have always thought that they are more apt to keep two feet on the ground. A Sister On Voca'don Reverend Fathers: In response to your invitation to "talk about vocations," we are eager to take advantage of this opportunity tO say something for the vocation to the contemplative life. ¯ Rev. 3oseph.3. Strauss, C.SS.R., in his communication on The Little Flowe~ Mission Circle, states that vocations need encourage-ment. This is particularly true of vocation.s to the contemplativ~ life. When a girl feels a desire to enter the cloister, she knows she is aiming high. She does not fed any too sure of herself, a.lthough she feels strongly drawn to a life of prayer and penance. Now, if she is 201 COMMUNICATIONS Rboieto t~or Relibious told that such a life is too difficult, that it does not accord with the spirit of our age, that it is useless, that she' could do more for God in" an active Order, she begins to doubt that God wants her in the clois-ter. She does not expect her parents to "feel, enthusiastic over her separating herself from them so completely, but .when she is dis-couraged by confessors, former teachers, religious friends on whose good judgment.she has always relied for guidance, the result often is that she enters an active Order where she does not firidcontentment, and very often leaves after a shorter or longer trial. This observation is the result of our,own personal e_xperience,in interviewing those who desire to enter our Order after ileaving an active one, or members of active communities who desire to make a change. We feel that if all those who have felt a desire to embrace our life had been duly encouraged we would not experience a want of vocations. - Poor Clare lquns Reverend Fathers : The letters in yo.ur REVIEW FOR RELIGIOUS concerning rdigious vocations have interested me. I strike my breast on many scores. For example, I have not put religious pamphlets in conspicuous places where young girls seeking information may receive the vitamins to increase or satisfy this hunger. Material about nursing, social work, and teaching is easily obtained, but they see.little about religious life. I hang my head when it comes to bringing up the subject in conver-sation. I wait f6r the girls to question; they wait for the Sister to instruct. The result is that nothing happens. In.'my prayers the petition for more candidates tags at the end of other requests which seem of more immediate importance. Unwillingly and u.nknowingly I m~y have shocked today's youth. They see us at such close range and are quick to criticize any lowering of their ideal. "The world is sO much with us" that it is easy to slip into its mannerisms. Now after accepting my share of the blame, I intend to fortify myself behind a table and say to the regular confessor of°young women, "Father, what about.you?" . You know your weekly peni-tents and afte~ a year or so you know their spiritual progress and desires, their temptations, in the world and their reaction. Some of these girls might be waiting for a suggestion from you that.would bring into being their first thought of a religious vocation for them-selves. 202 Mag, 1944 COMMUNICATIONS Perhaps in today's s.eminary you are instructed not to offer such. suggestions. .If that be the case then stop reading this immediately. I only know that it is because of my confessor I happen to be where I am, and I am extremely grateful for his suggestion of over twenty years ago. His Saturday line was a very long one so he didn't h;ive much time for each indiVidual. Outside of the confessional I didn't speak to him~more than a dozen times, and then only to bid him the time of day as we passedon the str.eet--so the influence came through the confessional. He first advised me to go each week to Confession and his advice was followed. Then one day he surprised me with: "Do you enjoy going out?" "Yes,. Father." "Do you have a good time in a social crowd?" "If I know the crowd." "Do you keep steady compa.ny?" "No, Father." "Will you say a prayer every, day for a special intention?" "Yes, Father.". A few months later he'qubstioned: "Do you know anything about the life of Sisters. "A little, Father." :'Do you think you would like to be one?" "No, Father." "Well, don't let this question, worry you. Say some praye.rs every day thi*t God ¯will let you know His will and that yot~ ~ill have the:strength to follow. I will remember this inten.fion in ~y Masses." ¯ Thus my confessor took 5he initiative and helped me to make: ~he ¯ first few steps toward my "vocation. This seems to me. to be. grand work--one that the regular, confessor can surely do better thhna retreat master or a teacher: In the future I'll .try harder to foster vocations that are so greatly needed but When it comes to bringing up the subject in conversation I think I'll turn to the regular confessor and say, "Father, what about you?" A Sister 203 Book Reviews THE MAN FROM ROCCA SIC;CA. By the Reverend Reginald M. Coffey, O~P. Pp. xi -I- 140. The Bruce Publishing Company, Mil- ¯ waukee, 1944. $1.75. " '~History probably offers no parallel case of a man being so com-pletely identified with wha~ he has Written. St. Thomas very early, poss.ibly even in his own lifetime, became an institution rather than a personality" (pp. 100, 10.1). In a well-conceived attempt to por-tray the human Thomas, the" author of this popularly-written little volume makes use of the legends and scattered data on the saint's life to reconstruct a fair picture of the man behind the Summae. Apart from a number of distra.cting author-to-reader asides and. an occa-sional expression not in the best of taste, the general reader who is l/o.oking for an 'introduction to this thoroughly human .personality will find The Man from Rocca Sicca satisfying fare. Several pages in .the chapters on the "dumb Ox," on Thomas the saint, the man, the preacher live up fully to the high promise of Father Farrell's preface. They stand out considerably above the level of the rest of the book in giving "a humanly touching intro-duction to Brother Thomas." In this day of excellently written biography and of exhaustive research into medieval sources, one looks forward to a definitivd life_ of St. ThomasAthe .religious, the statesman, the teacher and preacher, the champion of truth, the human dynamo, the dominant personality of his time. The'Man from Rocca Sicca suggests the human values that. will warrant special treatment.mL. THRO, S.J. SUBDEAC;ONSHIP: C;ONFERENC;ES ON THE RITE OF' ORDINATION. By the Revere'nd AIoyslus.Biskupek, S.V.D. Pp. xl -t- 301. B. Herder' B6ok Co., St. Louis, 19~44. $2.50. These medita~ion~ are the fruit of twenty years' experience in directing the Ordinandi Retreats at Techny. Father Biskupek quickly realized how rich in lessons for the young cleric was the ordination liturgy, suitable especially to the days preceding the cere, 'mony. Having found nothing in print along these lines, he mod-estly offers his own reflections as "something new in a field that stands in need of more cultivation."~ .204 BOOK R,EVIEWS The idea is splendid~ and worked out with a gentle persuasive-ness that bespeaks the fervor and maturity of its author. An outstanding merit o~ the book is its attractive simplicity. With no display of erudition or subtlety it proposes straightfor-wardly and effectively the clerical virtues which quite obviously link themselves to the sacred text. To some this obviousnes~might appear superficial. We might look for mort of penetration, grandeur, vitality. Two remedies suggest themselves: evidence of wider familiarity with historical and ascetical backgrounds, and a more humanly appealing richness of inspirational stories and actual experiences from the priestly minis-try. "Retreat masters might feel that a psychological analysis of the cleric's obligations is a more suitable framework for 'the daily medi-tations than the random sequence of the ceremonial. But for a daily hour of conference to link the retreat with the ritual looming so bright on the horizon, the comme.ntary is rich in suggestion. ~R. NORTH, S.J. MARYKNOLL MISSION LE'I'rERS: VOLUME II, 1943. Pp. viii ~-k 54. Field Afar Press, New York, 1943. $ .50. Falling bombs! In an instant a life;s work in utter ruins! Amid the terrors of war Maryknoll heroes are saving souls by bringing Christ not only to Chinese, but also to our American service men in China. The Letters give vivid persotial accounts of work ainong the Bhuddists, shopping tours in Kwelin, the strange life at Tibet, mis- "sion schools in war-torn villages. Thi~ second part of this booklet answers the question, "Why send missionaries to.South and Central America?" The descriptions of the sleepy life of the "barracas," the visit of Vice President Wal-lace to the mission in Villa Victoria, the tender devotion of the natives to Mary, the uniq

Issue 1.1 of the Review for Religious, 1942. This is the first issue of the publication. ; A.M.D.G.- -~ Review for ehg ous " " JANUARY 15, 1942 ,~>The Vow of P~overfy . ~The oE udta÷ O~Iotn er ¯ Hygienic M6rfificafio~ -- Exemptions from F~s+ing ~.~ ~Bellar~ine's S[gn of The:~Lmfurgy ih'Mo~ern ~r ¯ Religious Cg~secration : . By M~ffhew Germlng,-S.J. . By Adam C. Ellis, S.J. ~.By, William J. McGucken, S.J. ~' " By,'~. Augustine Ellard, S;J. '~ ~. By Gerald Kelly, ~S.J. '/ By C!pm~nt DeMufh, S.J. B~. ~rald Ellard, SfJ. .° VOLUME. NUMBER 1 Review ~:or Religious Volume I January--December 1942 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS VOLUME I JANUARY 15, 1942 NUMBER CONTENTS GREETINGS FROM THE BISHOP OF LEAVENWORTH Tlie Most Reverend Paul C. Schulte, D.D. 4 PLANS AND ACKNOWLEDGEMENTS~The Editors .6 RELIGIOUS CONSECRATION--Matthew Germing, S.J . 8 JOHN NEPOMUCENE NEUMANN . 14 THE VOW OF POVERTY IN THE CODE OF CANON LAW Adam C. Ellis, S.J . 15 THE EDUCATION OF SISTERS--William J. McGucken, S.J .2.7. HYGIENIC MORTIFICATION---G. Augustine Ellard. S.J .3.2 EXEMPTIONS FROM FASTING--Gerald Kelly, S.J .4.2. SAINT ROBERT BELLARMINE'S SIGN OF THE CROSS Clement DeMuth, S.J . 47 LITURGY IN THE PATTERN OF MODERN PRAYING Gerald Ellard, S.J . 51 BOOK REVIEWS .THE MASS. By the Reverend Joseph A. Dunney . 63 A CATHOLIC DICTIONARY. Edited by Donald Attwater . 63 ALL THE DAY LONG. By Daniel Sargent . 64 "FEAR NOT, I~ITTLE FLOCK.'" By the Reverend George Zimpfer 65 QUESTIONS AND ANSWERS 1. Period of Recollection before Perpetual Vows . . " . 68 2. Shortening the Second Year of Novitiate . 68 3. Permission of Parents for Emergency Operation .69 4. Recital of Little Office by those absent from Community Recitation 69 5. Private Vows by Professed Religious . 70 6. Curtain between Priest and Penitent in Convent Confessional 70 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 71 REVIEW FOR RELIGIOUS, January, 1942. Vol. I, No. 1. 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. Application for second class entry pending. Editorial Board: Adam C. Ellis, S.3.,~ G. Augustine Ellard, S.3., Gerald Kelly, $.J. Copyright; 1942, by Adam C. Ellis. Permission is hereby granted~for quotations of reasonable length, provided due credit be given this review and the author. Address all communications to: Review for Religious, St. Mary's College, St. Mar/s, Kansas. Printed in U.S.A. Greet:ings-t: 'om !:he Bishop ot: Leavenw0rt:h WE ARE reminded of the striking analogy that exists between the Mystical Body of Christ and our own physical body. As the human body is made up of mil-lions of tiny ~ells, each cell in a sense a distinct entity having its .own function, so too, the Church is made up of millions of individual members, living individual lives; yet, even as ehch cell in our body draws life from the soul, ~so also is ~ach member of the Mystical Body of Christ quickened by the spiritual life of Sanctifying Grace. Carrying the analog~r further, we are reminded that, as the tiny individual cells are grouped so as to form individu.al organs and members of ~our body,, so too, in the Mystical .Body of Christ, individual men and women are o/~ten grouped into societies andorganizations, distinct, yet work-ing for the common good and drawing life and inspiration from th~ one spiritual head. As St. Paul reminds us,, "the eye cannot say to the hand: I need not thy help; nor again the head to the feet: I have no need of you,'; neither can the various groups within the Church be self-centered, but" they must work for the common good of the whole Church under the guidance of its head, Christ's Vicar on earth. The religious form what might be called the right arm of the Mystical Body of Christ. Ever since our Divine Savior gave the invitation to the young man in the Gospel, "if thou Wilt be perfect, go sell what thou hast, and give to .the poor . and come, follow me," noble souls have been inspired to lea~e all things and seek perfection in the life of the religious. The very earliest centuries of the Church already found the deserts filled with the cells of the anchor-ites, from which soon was to be born the great monastic sys-tem as we have it today. Naturally, the unusual form of life led by the religious presents for them unusual problems. The Church in her canon law has taken cognizance of this and has devoted much space to defining the rights and duties of religious, both as indi'viduals and as institutions. However, the rami-fications of these rights and duties are so far reaching, and the field of direction towards spiritual perfection is so vast that the volumes upon volumes of commentaries that have been Written have not begun to exhaust the subje.cts. Besides, new .problems are ever arising. We have today many reviews of a general ecclesias-tical character dealing withthe multitudinou~s phases of the Church ~n general, yet we can readily see the need of a special review for the religious, not only to explain .the general laws governing their lives, but also to keep them abreast of the problems that theever-changing world is presenting to them. We feel confident therefoie that REVIEW FOR RELIGIOUS, which is making its bow. with this issue, will be .not .only very helpful to the religious but welcomed by the entire Church. We are happy to give it our personal approbation and fed honored that it is to be published in our Diocese. We are confident of its success under the editorial guidance of the Jesuit Fathers of St. Mary's. May it live long and effect much "pro Deo et Ecclesia!" PAUL C. SCHULTE, Bishop of Leaventvortl~. Plans :nd. ' . Acknowl dgem.ents N THIS initial number of REVIEW FoR RELIGIOus .wish tO say something Of our purpose,and ourplans, so that our readers may know rather definitely what to expect of us. ,, Our 'review is for all religious, clerical and non-clerical. However, we shall consider primarily the needs of brothe~ and nuns, bec~iuse clerics, particularly those in sacred orders, already have many excellent reviews at their disposal. This policy need not make the review less interesting to clerics, and it should increase its utility for those who may be entrusted with the spiritual guidance of other religious. In this latter connection, the review may also be of service to diocesan priests, as many of them are confessors and spiritual directors of religious. We have founded this magazine for a two-fold purpose: first, to aid °religi"ous in their personal sanctification; and secondly, to be of some service to them in carrying on their respective °apostolic works. The first purpose evidently call~ for articles of a purely ascetical nature; also for solid articles on the doctrines, legislation, and liturgy of the Church, as all true piety must ultimately conform to the Church's doctrine and practice. In line with the second purpose w~ll be a~'ticles which may have no direct bearing on ~he personal li:¢es of the religious themselves, such as background articles on various sections of the catechism, suggestions.for the care of the sick and the dying and for the ~arrying on of other ministries. Our general policy will be to offer articles of interest to all, but this policy cannot be inflexible. Some topics will be of use to superiorsand of slight value to subjects; some will be esl~ecially for brothers, others for nuns: some may concern only those engaged ina definite work such-as teaching, caring for the sick, and so forth. We think it well to adopt no general policy that would exclude such special-ized articles; otherwise our power for good would be great-ly diminished. We antidpate difficulties. The war situation evidently increases the difficulty .of .making definite plans. Some of our articles will be quite theological in content, yet these must be written in a non-technical, and understandable manner--an accomplishment that is not easy. On the part of our subscribers, some superiors have already suggested to us that a huge difficulty will be to find time for reading the review. We realize the force of. this practical objection: yet we hope that a fair number of individuals will find the time for private reading, and we suggest, that some articles frbm each issue will be suitable for community reading. The launching of. this project is the result of extensive dreaming and planning. Indeed, we should have begun many years ago, had not a certain unforeseen event delayed 9ur plans. Today, as we finally go to press, we are moved with an intense spirit of gratitude, to God for His assistance, and to all others who have helped us. Almost universally we have met with encouragement andcooperation. Our Bishop has been most kind in appro;cing our venture; our own and other re.ligious superiors were constantly helpful. Higher superiors, in general, responded very promptly and generously to our request for lists of houses to circularize: in many instances the superiors themselves sent subscrip-tions for entire congregations or provinces, thus saving us considerable labor and expense. May God bless them a11, and may He prosper this work begun for His greater glory! -~THE EDITORS. Religious Consecrat:ion Matthew .Germing, S.3. HOLY,SCRIPTURE says: "He that contemneth small things ~hall fall by little and little" (Ecclesiasticus 19:1). Spiritual writers commenting on these words rightly insist on the importance of little thing~ in the spiritual life. In the present consideration I wish to call attention, primarily, not to little things but to a big truth. I say, "primarily," because I believe that often enough interest in little things is best promoted by insistence on some large fundamental truth or fact on which the little ¯ things depend. Such a truth, once it has been thoroughly understood and assimilated, once it has. permeated the very marrow of our being and is thereafter kept vig.or.ously alive in mind an, d heart, will be a wonderfully energ,zmg force in the daily routine of life. It will extend its influence to the smallest actions of the day and thus compel us to take heed of even the little things. . Of this character is the consecration to God made by the members of every religious order and congregation. We are familiar in a general way with the meaning of consecration. Persons or things are consecrated when they are set apart and with the proper ceremonies dedicated to God or the Service of God. Thus the chalice used by the priest at Mass is consecrated; it is sacred and may not be used for any other purpose. To use it for other purposes would be sinful and sacrilegious. The same holds of a consecrated church. All religious are consecrated to Gdd by means of the three vows of religion. They are sacred in the eyes of God, far more sacred than consecrated church or ~halice. Whether they bel6ng to an active or a contemplative order, whether they are engaged in school work or hospital duties, whether in charge of orphans or caring for the aged and infirm, no matter what their function or task or position in the com-munity, all are consecrated to God. And they are so con-secrated by their three vows. There is a twofold aspect to these vows, the .negative and the positive. The negative aspect is "the privation involved in the vows, but privation is not the distinctive feature of religious poverty, chastity, and obedience. The mere lack of temporal goods does not make anyone accept.- able or sacred in God's sight. Poverty .as'such makes.many people in the world at large discontented and miserable, leading to complaints and rebellion against Providence. Nor does celibacy with its privations have of itself a sancti-fying effect. And as for obedience, a man may be a slave and be far from Christian and ev.angelical obedience. It is the motive that counts. It. is the love of Christ, the conse-cration to God which is the purpose and end of.all these sacrifices and privations, that makes them precious in the sight of heaven. And this is the positive aspect of the vows of religion. When we pronounced our vows for the first time we offered to God, to Christ our King and to His Sacred Heart all we had or possessed, and made ourselves entirely depen-dent on God and His representatives on earth. When St. Francis of Assisi bade farewell to his father and gave away the very clothes he wore, he said: "Now I can truly say, our-Father who art in heaven," Certainly Francis knew that God was his Father before that time, but he meant to say that only now was he absolutely without all earthly support whatever; he had only his Father in ¯ heaven to rely upon. And this gave him perfect joy and perfect cbnfidence. Blessed are we if our renunciation of the things of earth was nearly as complete as that of St. Francis and made in the same joyous~spirit. Then we can exclaim with him in ~ransportsof seraphic love, "My God and my all!" and pray to God in the word of another saint, "Give me only Thy love and Thy grace and I am rich enough and desire nothing more." But in pronouncing our vows we did much more than despoil ourselves of all temporal possessions out of love for Christ our Lord. We offered ourselves. There is recorded for us in Holy Scripture (I Paralipomenon 29: 16, 17) the touching prayer of King David when, surrounded by a vast multitude of his people, he offered to Almighty God the gold and silver and precious stones he had gathered from far and near for the temple which his son Solomon was to build. And David prayed: "O Lord our God, all this store ¯ that we have prepared to build thee a house for thy holy name is from thy hand, and all things are thine. I know, my God, that thou provest hearts and lovest simplicity, wherefore I also in the simplicity of my heart have 'joyfully offered all these things." We also on the day of our vows made our offerings to God in joyful spirit, presenting not gold or silver or precious stones but gifts, far more precious m the sight of heaven--the loyalty and devotion of a con-secrated soul. We knelt before the altar and in simplicity and sincerity of heart pronounced the vows of poverty, chas-tity, and obedience. Thus we made an oblat.ion to God of our entire being, our body with its senses and all their pleasures, our soul with its intellect and free will, promising to understand and do all things in accordance with the rules and constitutions of the religious life we then and there embraced in all its fulness. And we made these promises solemnly before the throne of God, in the pres-ence of Mary, Queen of heaven, of our Guardian Angel, our patron saints and the whole heavenly court as witnesses of our oblation. With holy David we acknowledged to God, "All things are thine, and we have given thee what we received of thy hand." Thus we vowed eternal loyalty to Christ and became consecrated and sacred in His eyes. This consecration was the most important event in our life, a spiritual fact of tremendous import. For it meant the abandonment of all selfish interests and complete devo-tion to the cause of Christ. Up to that time self had chiefly been the focus of our thoughts and desires; now our L6rd and Savior was to be enthroned in our mind and heart. Our. aims in life, our thinking and planning, .our capabilities of soul and body, our work and r.ecreation, our time itself, all were consecrated and must be directed to God. We are en-tirely His. We ought to make it our serious effort to understand and appreciate this fact. We should do what the Blessed Virgin did during her life on earth. And what did she do? St. Luke tells us in the second chapter of his Gospel. Toward the end of his account of the nativity Of our Lord, after narrating the apparition of the angel to the shepherds and the visit of the latter to Bethlehem, he adds: "But Mary kept in mind all these words, pondering them in her heart." We may be sure that what is told us so explicitly of her conduct in the present instance she did on many other occa.- sions in connection with the mysteries in the life of our divine Lord in which she had a large part. She treasured up in her memory the words and events, meditated on them, 10 prayed over them in the silence and quiet of her chamber, thus ever increasing in faith, hope, and the 10ve of God. Thus too she secured for herself the divine assistance, sup-port and guidance and encouragement in the daily happen-ings and sufferings of her life on earth. We ought to imitate this practice of our Blessed Mother in regard to so sacred an event in our life as our consecration to God. In the first place, we should recall it often and prayerfMly. Many religious have the commendable custom of making the renewal of'their consecration part of their morning prayer, using for the purpose a short formula; even purely mental renewal is .beneficial. We may do the same at intervals .between exercises during the day, even in the course of work which does not require dose and continu-ous attention. Our Blessed Lady gave us the example. Doubtless her mind and 1,ieart were frequently, if not habitually, occupied, with thoughts of sbme of the great mysteries in the life of her divine Son. This kept her in a state of recollection, transforming all her work into .prayer. Because of the difference of circumstances and the nature of their occupation, religious living in the modern world with its multiplic!ty of work are unable to practise recollection to. the same extent to which our Blessed Lady practised it in her home at Nazareth. Nevertheless, we must not lose sight of the fact that some degree of recoll~ction is essential for living the religious life as it should be lived. For all religious, whether members of an active or contemplative order, are consecrated to God. Consecration means total devotion to the cause of God, the cause of Christ and His Church. But they cannot effectively promote the cause of Christ unless they are devoted to prayer. And the prayer of consecrated souls must be something more than a casual and routine performance at stated times and places. Reli-gious must be penetrated and imbued with the true spirit of prayer, which comes only with thought and reflection and intimate converse between God and the soul. How can they achieve this spirit and continue it once they have achieved it if they do not strive with all the means at their disposal to attain to some degree of interior recollection? It is easier to keep up a high degree of recollection in somepositions or spheres of duty than in others. This holds of all religious communities whose members are engaged in the active life. But to whatever duty individual religious are assigned, all 11 must remember that their life of prayer, their spiritual life in generall will not take care of itself. The' saying is true that no one will be much more in prayer than he or she is out of prayer. In other words, they who outside of praye~ scatter their attention over a variety of interests, neither necessary nor useful for their work, will be unable to pray well beyond a few minutes when the hour comes for their devotional exercises. The inference is not that recollection is to interfere with attention to duty. Duty comes first. But there are moments and intervals when thoughts are free from assigned work and the employment of time is left to each one's discretion. These are favorable moments for the care and attentio.n which religious ought to have for their personal spiritual welfare. And if at such times they follow the promptings of mere curiosity, seeking the news of the day or other information not necessary or useful for them, thus spending the time in useless reading or. idle con-versation, they are losing precious opportunities' for sanc-tifying themselves. I said above that, in the first place, we ought frequently and prayerfully to recall the fact of our consecration to God. It is a thought pregnant with meaning for all of us and will be a great aid to recollection in the course of the day. Secondly, it will be decidedly profitable to take~ our consecration now and then for the subject of daily medita-tion. In such a meditation we may first consider, the ¯ meaning of our consecration. It means complete dedication ¯ "to God by means of the three vows, oblation of all that we have, all that we are, all that we are able to do--our thoughts, words, and actions; it means an act of the most perfect love of God. Then we may reflect on its obliga-tions. They are the observance of the vows of poverty, chastity, and obedience; of the rules and constitutions of the order, and obedience to the commands of superiors. Finally, we may think of its adoantages. The most impor-tant ones are that it frees us from many s~rious dangers of sin, furnishes numerous aids in the practice of every kind of virtue, aligns us with that choice company of the army of Christ which would signalize itself by special service to its Leader, renders us sacred in the eyes of God, is a sign of God's predilection, has Christ's promise of the highest reward-- they "shall receive a hundredfold and shall possess life ever-lasting" (Matthew 19:29). Conclusion. We may Con- 12 clude-with sentiments of esteem and love of our vocation with its consecration to God; humility; gratitude to God. Another opportunity for strengthening ourselves in our consecration to God is the Monthly Recollection. It is a time of spiritual grace, when God reveals Himself more fully to our souls. We should do our part by making a brief survey of the month that has passed, considering in detail and with more than ordinary scrutiny whether we are living up to ~:he requirements of our state. It is not a question of merely seeing whether we have avoided deliber-ate sin. This too merits our attention, as a matter of course. We must look to our religious ideals, the perfection of our daily actions, the motives that animate us from early .morning till late at night. Are we seeking God in all things in all our doings? Are ,Jesus Christ and His interests habitually in our thoughts, or is self frequently uppermost in our minds, controlling and directing our purposes and policies? Our Blessed Lord said: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whold strength" (Mark 12:30). This is the perfection we are bound to strive after in its literal sense. It is the epitome, the compendium of all that is contained in our consecration to God. We are consecrated to God, sacred in His eyes. It would be quite wrong and detrimental to our spiritual life if, by reason of this, we were to fall into the error of conceiving and fostering self-complacency, as though we were the favorite~ of Almighty God and better than other people. If God has manifested His predilection towards us by bestowing the efficacious grace of a religious vocation, He has by that very fact also imposed on us graver obligations and responsibilities. In all humility we should thank God for what He has done for us and for all other men, each of us saying with the patriarch ,Jacob, "I am not worthy of the least of all thy mercies and of thy truth which thou hast f.ulfilled to thy servant" (Genesis 32:10). It is very important for .us to maintain~ an attitude of thankfulness and humility. Let us remember our Lord's words to His Apostles: "You have not chosen me, .but I have chosen you". (,John 15:16). He has chosen us out of the world and transferred us into a kingdom of light and grace that, like the Apostles; we might "bring forth fruit." It-remains for us to distinguish ourselves in His service by an ever increasing love and generosity, a more steadfast loyalty to the consecration which we made of ourselves when we pronounced our vows. In this way a big fundamental spiritual truth, kept fresh in mind and heart by daily prayer and recollection, will exercise oa salutary influence On the little things of every day life. It will have the effect Of sweepingaside in a moment the petty and narrow views arising from selfish-ness, just as the bright rising sun scatters the mist on a mid-summer day.' JOHN NEPOMUCENE NEUMANN Just before the first issue of REVIEW FOR RELIGIOUS went to press, we received a letter from the Reverend Albert H. Waible, C.SS.R., Vice-Postulator of the Cause for Beatification of the Venerable John Neumann, C.SS.R. John Nepomucene Neumann was the first pro-fessed Redemptorist in the United States and the fourth Bishop of Philadelphia. On December 11, 1921, Pope Benedict XV approved the decree declaring that John Neumann had practised heroic virtue, and he was given the title of Venerable. The Holy Father's words on that occasion are singularly appropriate for readers of REVIEW FOR RELIGIOUS : "We deem it proper to say that all our children should profit by the. Decree of today by reason of the peculiar character of the heroic virtues of Ven. Neumann. Perhaps the very simplicity of these virtues has been misunderstood by those Who thought there was no heroic degree in the virtues of the Servant of God. because in their eyes the good works and holy deeds performed by Neumann are. the holy .and good deeds which every good religious, every zealous missionary, every good bishop should perform. ¯ We need not repeat that works even the most simple, performed with constant perfection in the midst of i~aevitable difficulties, spell heroism in any servant of God. Just because of the simplicity of his works, We find in them a strong argu-ment for saying to the faithful of whatever age, sex, or condition: You are all bound to imitate the Ven. Neumann.,. If, in spite of this, there should be some who still seem surprised and cannot pic-ture him to themselves as a hero apart from grand undertakings, We hasten to say that wonderful results can spring from simple deeds, . provided these are performed as perfectly as possible and with unre-mitting constancy." Those interested in Bishop Neumann's cause can procure a small pamphlet biography from the Mission Church Press, 1545 Tremont St., Boston, Mass. 5 cents a copy; $3.50 per 100. 14 The Vow ot: Poverl:y in !:he Code ot: Canon Law Adam C. Ellis, S.,L IIF't LESSED are the poor in spirit, .for theirs is the king-dom of heaven" (Matthew 5:3). This poverty of spirit for which the Gospel promises the kingdom of heaven consists essentially in keeping one's heart free from attachment to temporal goods. It is the first means, though not the most important, which man must make use of to win heaven.or to attain to perfection. The reason for this is that poverty of spirit is the cure for that evil which is the root of all others according to the Apostle: "For covet-ousness is the root of all evil" (I Timothy 6:10). That is why our Lord not only began his preaching with it, but also gave us the example in His own person of a life of pov-erty from the crib in the stable of Bethlehem to the cross on Calvary. And when He wished to teach men the secret and the way ot~ perfection, he tells us again, in the instance of the rich young man, that. poverty is the starting point. "If thou wilt be perfect, go sell what thou hast. and give to the poor, and thou shalt have treasure in heaven; and come, follow Me" (Matthew 19:21). The first persons who took this lesson to heart and put it into practice were the Apostles, who in turn imparted it to the primitive church, and thus impressed upon religious communities the form of perfect poverty. In canon 488 of the Code ot: Canon Law, the Church tells us that the three vows ot~ religion, obedience, chastity, and poverty, are means by ~vhich religious strive at~ter per-t: ecfion; Hence in all orders and congregations approved by the Church these three essential vows must be taken, either explicitly, as in modern congregations, or as least implicitly, as in the older orders. In its essentials the vow 6f poverty is the same: for all religious, but the constitutions of different orders and congregations add details to these fundamental notions according to the particular spirit ot~ each institute. Evangelical poverty as set forth in the constitutions of a religious institute, may be considered from different points of view. It-is not our intention to give an ascetical ¯ or a moral.interpretation of the vow of poverty; we leave .15 that to others, who, we trust, will favor us later on with articles in the REVIEW FOR RELIGIOUS dealing with these aspects. It is our purpose now to study the present laws of the Ghurch regarding the personal poverty of religious, as promulgated in the Code of Canon Law, since these laws are applicable to all religious, and are usually incorporated into the constitutions o~ all religious institutes. The Nature of the Vow of Pooert~/. The vow of pov-erty is a promise made to God by whicla the religious deprives himself of the right to place any act of proprietor-sbip over any material thing having a money value, with-out the lawful permission of his superior, The proper and distinctive character of proprietorship or ownership of property is the power to dispose of it freely and independently/: that is, to use it, to give it away, to sell it, to destroy it, at will, as an absolute master over it. without any obligation of having recourse to the will of another, hence independently of the will or permission of another. The essence of the simple vow of poverty consists, therefore, in the privation of this right to dispose freely and independently of temporal goods, of whatsoever kind they may be. The subject-matter of the vow is the possession and use of temporal things, independently of the will of superiors. Whatever the degree of poverty prescribed by the con-stitutions of any particular institute may be, only such things as come under the heading of temporal goods or property constitute the subject-matter of poverty. Other things, such as health, the use of one's bodily members, one's mental and spiritual faculties, talents, supernatural gifts, are not the subject-matter of the vow of poverty. Temporal goods or property, therefore, include any object of money value that a person can acquire and possess or hold, anything that can be owned. Personal goods or property are such things as can be kept on or near one's per-son, usually all movable goods. Real property or real estate consists in lands and whatever is attached to the land, houses and buildings of any kind. The general term, prop-. erty or temporal goods, therefore, comprises every material thing which has a money value, such as: money, real estate, stocks, bonds, mortgages, jewelry, and all movable and per-sonal objects having a money value. By his vow of poverty 16 the religious refiounces his right to place any act of owner- Ship over such goods without the permission of his supe-rior. The vow of poverty, therefore, forbids the religious: 1) every independent act of appropriation, e.g. to acquire, keep, use, receive, borrow from another; 2) every act of disposal of property: to give away, to sell, to lend, or lease to another, to allow goods to deteriorate or perish. All these acts, placed without the permission of the superior or of the constitutions, are contrary to the vow of poverty. The various degrees of sinfulness of these acts is a moral question and outside the limits of this article. Let us now take up the general legislation of the Church regarding the vow of poverty, keeping in mind that these laws obligate all religious, and that any contrary leg-islation in the constitutions has been revoked by the Code of Canon Law, unless a special apostolic privilege has been obtained. I. A religious who has tatien a simple vow of poverty, whether temporar!t or perpetual, retains the ownership of his property, as well as the capacity to acquire, more, unless the constitutions provide otherwise (cf. canon 580, § 1). The distinction between a simple and a solemn vow ~s the result of church legislation. ~ A religious who takes a solemn vow of poverty deprives himself not only of every right to place act~ proprietorship, as explained above, but he freely gives up even the right to own temporal goods. Such a religious must give away all that he. possesses, within sixty days preceding his solemn profession. After taking the solemn vow, he can no longer acquire temporal goods for himself, since by his vow he has renounced his very right to own, hence whatever may come to him by way of inheri-tance or gift, he acquires for his institute (cf. canons 581 and 582). The religious who takes a simple vow of poverty, on the contrary, retains his right to own, that is to possess property; hence he is not deprived of his property by the simple vow, but continues to be the owner of all that he possessed at the time of his religious profession. Further-more, he retains the capacity to acquire more property or temporal goods even after he has taken the simple vow of poverty. Such is the provision of. the general law of the Church today for all religious. The Church allows the constitutions to limit this right, but since there are very few constitutions ;which do so,,we.shall omit any comment On this detail, and we shall suppose hereafter that no such limitation has been placed. iI. The simple vow of poverty makes a" contrary a~t illticit, but not invalid, unless the contrarg, has been expressly decreed (cf. canon 579). The effects of the vow of poverty are determined by the law of the Church. That law says that the simple vow of poverty makes a.contrary act illicit, which means that if a religious with a simple vow of poverty disposes of or in any way exercises rights over his property without permis-sion, he-.commits a sin,. venial or grave acc.ording, to the gravity of the illicit transaction. However, the act which he places, for example, the gift or s~ile of temporal goods, is valid, that is, it is recognized as legal by canon law, unless the contrary is expresslydecreed. Such a prohibition may be contained in the general law of the Church," as 'happens in the case of a religious who takes a simple vow of poverty in an order in which he is to take solemn vows later on. Canon 581 § 1. forbids .him under pain of invalidity to give away his property, except within sixty days preceding his solemn profession. If such a religious gives away any property, the act is null and void, ~which means that the person to whom he,gave it must return it, and may not keep it. Thus if Sister Generosa, a member of a religious congregation, gave all her property to her needy family off the day 9n which she took her first vows, her parents may keep it, since the act is a valid act. Sister Generosa, how-ever, acted illicitly, that is, she violated her vow of povert.y :by transgressing the law of the church, unless she. did so m good faith, being ignorant of the law. Off'the other hand, if Brother John, a member of the Carmelite order, gave away all his property on the day he took his first simple vows, the person to whom he gave it would be obliged to give it back to him, because his act was not only illicit but also invalid. He can give away his property validly only within sixty days of his solemn profession. III.' If during his novitiate, a novice in any way what-ever renounces his property, or.encumbers it, such a renun-ciation or encumbrance is not only illicit, but also null and void (cf. canon 568). This legislation comes down to us from the Council of Trent. It applies to all novices, whether in a pontifical or 18 in a diocesan institute, and to all their temporal goods, whether movable or immovable, real or personal. The pur-poseof the legislation is to safeguard the freedom of action of both the novice and of the institute regarding the profes-sion to be made at the end of the novitiate. The novice may wish to leave, the institute may be unwilling to admit him to profession. Hence the wisdom of the legislation. To renounce one's property means to give up the right to it by freely and lawfully transferring it to another with-out recompense. A novice may, therefore, sell his.property and invest the proceeds, or. put the money in a bank for the time being. He may, likewise, freely~dispose of the income of his property during the novitiate, or add it .to his capital. He must pay his.debts, of course, and may pay for his board and clothing during the'novitiate provided this is required by the constitutions, or agreed upon before entrance into the postulancy, or novitiate in conformity with canon 5 70, §1. To er~carnber one's property means to put a burden or obligation upon it. Hence a novice may not promise to give away a certain part of 'his property or all of it on condition that he perseveres in the religious state and is admitted to profession. He may not mortgage his property.,-as that would be placing an encumbrance .upon it. While the law of the Church does not forbid such renunciation and encumbrance during the postulancy, the same reasons make such an act inadvisable. If such a renun-ciation is made for grave reason during the postulancy, it should be made conditionally, so that the postulant may be able to regain his property in case he does not persevere in religion, and must return to the world. Even before the Code went into effect i~ was a common opinion of canonists that novices could give alms to the poor, to pious causes, and even to their own institute, pro-vided that small amounts were given on rare occasions, The same is permitted under the Code. Thus a novice would be allowed to have a number of Masses said for the repose of. the soul of his father or mother who dies during his novitiate. Supposing that our novice persevere~, and that his institute is ready to admit him to his first profession~, the .law. of the Church requires him to place certain acts in rdgard to his property before he takes his first ~vows. 19 IV. Before the profession of simple vows, whether temporory or perpetual., the novice must cede, for the entire period during Which he wilt be bound bg simple vows, the administration of bis~ 15ropertg to whomsoever he wishes, and dispose freelg of its use and usufruct, unless the consti-tutions determine otberu;ise (cf. canon 569, § 1). We have seen above that the simple vow of poverty does not deprive the novice who takes it of the ownership of his property or of the right to acquire more property after he. has taken the simple vow of poverty. On the other hand, one of the purposes of the vow is to free the religious from the worries and distractions connected with the care and management of temporal goods. Hence the Church wisely decrees that the novice must turn over to another the administration of his property if he has any. He may choose any person he wishes to act as his administrator: his parents, a brother or sister, a friend, a lawyer, a trust com-pany. He may also ask his institute or province or house to assume this task if superiorslare willing tO accept it. Let us u.nderstand what an administrator is. All of us have heard on occasion, after the death of a person, that the deceased had appointed an administrator of his estate in his will, or if he died intestate, the court appointed somebody to fill this office until the estate could besettled. The per-son appointed cares for the estate or collection of temporal goods owned by the deceased, pay bills, collects rents, as well as interest on money deposited in banks or due on stocks and bonds, keeps buildings in repair, pays taxes and the like. In a word, an administrator performs all those ordinary acts which the deceased person performed during his lifetime for the preservation and increase of his prop-erty. Once the novice has appointed his administrator, he must leave to him all these acts of ordinary administration of his property. He may be consulted as regards extra-ordinary acts of administration, such as the sale of his property, and the investment of the money derived from such a sale, and be has the right to receive an annual report of the condition of his property. The administrator is entitled to some recompense in proportion to his labor. Once the administrator has been freely appointed, the religious may not replace him by another without the per-mission of his superior general, unless the constitutions of his institute allow him to do so of his own accord (cf.canon 20 580, § 3). It4s evident that the novice who has no prop-erty at the-time of his first profession .need not appoint an administrator. The disposition or: his income: The novice must dispose freely of the use and usufruct of his pr.operty, if he has any. If his property consists of real estate, a farm, a house and lot, etc. he may ~rant the use of such property to anybody he wishes. If his property is productive, real estate which brings in rents, or stocks and bonds producing income or interest, such income is called the fruits of his property, or .the usufruct. It is evident that were the religious to retain the free disposal¯ of such income in his own hands, it would become a source of distraction and worry to him. Hence the Code prescribes that, before he takes his first vows, he must determine, once for all, the person or persons who are to be given the use of or the income of his property for the duration of his vows. He may choose whomsoever he wishes as the beneficiary of bis income: his parents, a brother or sister, some charitable work, his own institute. It would be well for the novice, before making his decision, to think seriously on those words of our Lord: "give to the poor." His parents may be in need, or he may have a brother or sister struggling to raise a family or to get an education; then there are so many forms of Christian char-ity in need of funds to carry on their work: hospitals, or-phanages, homes for the poor, etc; lastly the novzce should also consider the needs of his own institute before coming to a decision. But the final decision rests with him, unless the constitutions of his institute determine otherwise. There are some constitutions approved before the promultzation of the Code which deprive the novice of the right to dispose of the use and usufruct of his property, or restrict that right or define it, e.g. by limiting such disposal in favor of a char-itable work, or by designating or excluding the institute as the beneficiary. Whatever the dispositions of such consti-tutions may be, they must be observed (Code Commission, Oct. 16, 1919). Once the novice has made this disposition of the use or income of his property, he may not change it in favor of someone else without the permission of his superior gen-eral, unless the constitutions' allow him to do so of his own accord (canon 580, § 3). It will-be Well to call attention here to a restriction which this same canon places on 'th~ 2I right to chahge the beneficiary with the permission ~of the superior general.~ Such modification or change mustnot be made, at least for a notable part of the income, in favor of the institute. Permission of the Holy See is necessary to make such a change in favor of the institute (Code Com-mission, May 15, 1936), if there is question of a notable part, say one-fourth, or certainly one-third Of the same. This point should be made clear to the novice before he chooses the person who is to have the use or the income of his property. While he is free before taking his first vows to appoint hisown institute (orhis province or house) as the beneficiary of his income, ifas a matter of fact, he does not do so, but appoints some other person, he may not later " cbang.e .this disposition in favor of.his ihstitute without the permission of the Holy See, if there is question of one third or more of the entire income. If, later on, after having taken his vows, the religious should leave his institute and the religious life, these appointments of an administrator and of the beneficiary of his income cease to have a.ny effect, and he regains comple.te control of his property. It may happen that a novice has no property at the time be takes his first vows. Later on, after takin~ his vows, he acquires pkoperty by inheritance or gift. What is to be don~? " " V. :In case the novice, because he possessed no property, omitted to make the cession and disposition mentioned above, but later on acquires p. ropertq, or i~:, after making the cession and disposition ~n question, be becomes the possessor of more property under whatever title, be must then' make the cession and disposition for the ~irst time, or repeat it, iri regard to the newI~/ acquired property/, his simple vow o~: povern.] notwit.bstanding (cf. canon 569, §2). In this case the religious whopossessed no property at the time of his first profession, but. later on acquires prop-erty, needs no permission to appoint an administrator and to determine who is to have the use of this newly acquired property, or the income thereof. The law obliges him to do .so. Similarly, if, after having appointed an adminis-trator and determined a beneficiary of the income of his property, a religious, after taking his vows, acquires new property by inheritance, gift, and so forth, he must then 22 repeat the same acts in regard to h!,s. newly acquired prop-erty. Of course he may simply say: I wish the same admin-istrator, already appointed, to take care of it, and I wish the same person or persons, already recei~,ing the income of my property, to receive the income of this new property like-wise." He may, howe.ver, appoint a different person administrator, and a different person the beneficiary of the income of this newly acquired property, if he wishes to do so, It may be noted in 1Sassing that an increase in value of property already possessed does not constitute a new acquirement of property .within the meaning of the law. Hence if the real estate, or the stocks and bonds which a religious owns, increase in value because of a land boom, or because of a rise in the stock market, such a religious may not consider that increase in value as a new acquirement of property. Nothing is to be done in such a case. VI. In ever{] religious congregation the novice, before taking his temporarg vouJs, must freetg make a will or tes-tament regarding all the propertg he actuatl~l possesses, or mag subsequentl~l possess (cf. canon 569, § .3). A will is a legal declaration of a man's intentions as to the disposition of his property that he wills to be carried out afterhis death. Strictly speaking, a testament differs from a will in that it bequeaths personal property only; but the terms are used interchangeably. By his will, there-fore, the novice does not give away his property here and now. ° He merely indicates the person Or persons whom he wishes to come into possession of it after his death. As long as he lives he retains the ownership of all his prop-erty. The beneficiary of his will becomes possessor of the property of the. religious only after the latter dies. Every novice in a religious congregation must make a will before taking his first, temporary vows, whether he actually owns any property or not, the reason being that the will includes everything that may come to the religious dur!ng his life-time, and of which he dies possessed. Novices about to take their first, temporary vows in an order are not obliged to make a will, since they must give away whatever they possess before they take their solemn vows. They are not forbidden, howe~er, to make a will valid for the period of their profession of simple vows, ~hould their wish to do so. ¯ Members of a religious congregation who took their 23 first vows before the Code went into effect (May 19, 1918), are not obliged to make a will, even though they acquired more property after that date, or will akquire such property in the future. But they ar~ not forbidden to make a will, should they wish to do so, and generally speaking, it is advisable for them to make a will.But all religious in every congregation who took their first, temporary vows after May 19, 1918 are obliged to make a will as soon as possible, if they have not done so already. The law requires this, even though it had been omitted in good faith. Even though the novice who is about to take his first vows cannot make a will valid in civil law because of a lack of the required age, he is still bound by canon law to make his will, and later on, when he becomes of legal age, he must tlake the steps necessary to make his will'valid in divil law as well. The Code says that the novice must freel~t make a will. This does not mean that he is free to make a will. or not, but that he who makes the will prescribed by canon law is free to choose the beneficiary of his will, that is he freely chooses the person or persons he wishes to take possession of any property he may own at the time of his death. May a religious ever change his will after he has freely made it? VII. No religious may change his will once made in "conformity with the requirements of canon law as explained above without the permission of the Hotel See, or. in case of urgencq, abd time does not permit of recourse to the Holg See, without the permission o3 his superior gen-eral, or of his local superior if the former cannot be' reached (cf. canon 583, 2°). A will is not considered altered or changed if certain prescriptions are merely made clearer, or if a will'which is invalid in civil law is changed merely to conform with the requirements of that law, so long as in both cases the bene-ficiary remains the same. Should the person named as bene-ficiary in the will of a religious die, the will becomes ineffec-tive and has no value. Hence no permission is needed to make a new will, since by so doing the religious is simply fialfilling the law of the Church which requires him to make a will. The will he had made is no longer valid, hence he is without a will, and must make another in order to fulfill the law, 24 As long as the religious with simple vows continues, to live in a religious congregation he may ~not give away his property. VIII. It is forbidden to the professed of simple" uows in a congregation to abdicate gratuitously the dominion ouer their property b~/ a voluntary deed of conveyance (cf. canon 583, 1°). To abdicate gratuitously means to give away one's property without receiving any monetary recompense in return. The motive for giving away one's property may be a spirit of gratitude, or friendship, or a charitable desire to help others in need, or to further 'the cause of some pious work. No matter what the motive may be, the Church forbids all religious with simple vows in a congregation to give away their property as long as they remain in religion. Due to the uncertain times in which we live, it can and does happen that religious freely leave or are obliged to leave their institute, or the institute itself may be dispersed by reason of persecution which is 'always present in the Church in some part of the world. Should any one of these con-tingencies arise, the religious will not be obliged to return to the world penniless, thus bringing Shame on religion, or becomin~ a burden to others, but he will be able to support himself with the aid of the temporal goods he brought with him when he entered religion, or which he received by. way of inheritance or gift during his stay in the religious life. Since the law says a religious is forbidden to give away his property, but does not say that such an act is invalid as it does in the case of a novice and of the religious with simple vows in an order in which he is to take solemn vows later on, it follows-that if a religious in a congregation has actually freely given away his property contrary to the pre-scription of the law, the act is a valid act, and.the religious cannot reclaim his prbperty. If he did so in good faith, in ignorance of the law, he will be free from all moral guilt in the matter. But all religious in congregations, whether papal or diocesan, should understand clearly that their supe-riors cannot give them permission to dispose of thei~ patri-money, as the sum total of their temporal goods is. called, during th~i~ lifetime in religion. The permission of the Holy See would have to be obtained before this couId be done licitly. A final question arises with regard to the property of O~ 25 religious with simple vows. We have seen that such a re!igidus retains his ownership over the property, he-pos-sessed at the time of his entrance into religion, as well as the capacity to acquire more property, even after he has taken his simple vow of pover~;y. How are we to decide what a religious may and must keep and add to his patrimony, what be must give to his institute of the temporal things which come to him during his life in religion? IX. Whatever a religious acquires b~j l~is own industrg, or in respect to his institute, he acquires for his institute (cf. canon 580, § 2). A religious with simple vows acquires for himself, that~ is, as part of his patrimony or collection of his temporal possessions, whatever he receives by way of inheritance, legacy or personal gift. But whatever comes to him by reason of his own industry goes to his institute. To acquire b.u one's own industrtl means by one's mental and physical efforts, such as writing a book, or making a work of art, a painting or fancy needle work, or by reason of one's profes-sion, recompense received for teaching, nursing and the like. Since the religious has become a member of thereligious family by his profession of vows, and is suppotted, fed, clothed and educated by the institute, which supplies all his reasonable wants, it is but meet and just that the fruits of his:labors should go to the institute. To acquire in respect to the institute refers to what is given to a religious not as an individual person, to John Jones; or to Mary Blank, but to the religious as a religious, to Brother Plus, or to Sister Martha, for the community to which he or she belongs, in order to help the Charitable or educational work in which the community is engaged, or because of the confidence and respect which the institute as a whole inspires in the donor because of its religious activ-ity. In a word a religious acquires in repect to his insti-tute whatever is g.iven to him because be is a religious. In cases of doubt, when it is not certain that the gift was per-sonal to the religious, the presumption will be that it was made in favor of the institute. This presumption applies especially to superiors. Small gifts given on special occa-sions such as feast days or at Christmas time to a teacher by his pupils, and so forth, are presumed to be given to the religious because he is a religious, not for personal reasons. The constitutions usually regulate such gifts. 26 The I::ducafion ot: Sis :ers William 3. McGucken, S.,J. THIS IS an altogether extraordinary book that should be of particular interest to the readers of the REVIEW FOR RELIGIDU$. It is not a dull book, despite the fact that it is in the genre of the much despised doctoral dissertations in Education (with a capital E). Sister Bertrande has a reporter's sense of what constitutes news, a reporter's abil-ity to penetrate beyond the barriers and get a "story" from. her unwilling victim. Very briefly, the book is the narra-tive of what has been done in America for the religious, social, cultural, and professional education of sisters, what is being done, and, most significant of all, what should be done. With the first two parts of the book no one can disagree; the facts are presented with such ingenious clarity that he who runs may read.In the third part one may question some of the proposals on the ground that they are too detailed, too rigidly regimented after the immemorial fashion of nuns, but with the main features of her proposal to give a truly sound and truly Catholic education (this time without the capital E) to American nuns there can be no disagreement. The true story of Catholic education in the United States, especially the education .of women, has yet to be written: its tale of heroisms, sacrifices, blunderings, and fatal failures have been chronicled in part. here and there. notably in Mother Callan's excellent study, The Society! of the Sacred Heart in North America, but nowhere can one find a complete picture of the whole scene. Particularly is this the case with American Catholic ~ducational policy as it affects the religious qua religious. The old saying "Cucullus non.facit monachum" is all too dreadfully true, but unfortunately many religious superiors believed the wimple made the nun. Every religious over fifty years of age knows that there was a time in the history of the sister-hoods in America when a young woman, often not even a high school graduate, was passed through a rapid postu- 1 THE EDUCATION OF SISTERS. A. plan for Integrating the Religious~ Social, Cul-tural, an'd Professional Training of Sisters. By Sister Bertrande Meyers. New York: Sh~ed add Ward, 194i. Pp. xxxiii + 255. $3.75. 27 l~ncy, given a Veil, and sent out to teach. Granted that mother superiors were forced by circumstances, the impor-tunings of bishops and parish priests, granted that the nuns thus sent off the assembly line with less than a year's training made up for their lack of acquaintance with the vchole idea and ideals of ~eligious life by their practices of piety, their simple devotion, their childlike faith, yet it still remains an inscrutable mystery of divine providence that there were not more individual catastrophes as a result of this short-sighted policy. The first .World War came along; there was a multi-plication of school~; especially of sisters' high schools and colleges: there was also a tightening of the reins by the accrediting agencies. .Moreover, Rome. was insistent on religious communities adhering to their constitutions. At last, it is true, the nuns were obliged to, spend, at least a canonical yeay in the novitiate, but in order to satisfy the professional requirements necessary to teach, many .of the sisterhoods had to resort to miserable subterfuges in order° to securethese "credits." A tragic.story, truly, this filching from the r~eligious training 9f the novice to satisfy ttie craze for credits. Nor is it over even now. Sister Bertrande says (of the year 1940) : "Isolated instances were even found where credit was given [dur!ng the Canonical Year] in Church History or World History for reading Lives of the Saints, in Home Economics for the daily.domestid work, and in Philosophy Of Education for the daily instructions of the' Mistress of Novices. iiO,,ne of ~he Mistresses of N0yices co,mplai~is bitterly: In the first place, there is a sii nion~h s postulate. But. lJefore the postulant can be.inducted into religious life She :is made conscious of credits to be earned towards her teaching credentials;.so her day is full of classes. That is not so bad, since this is just the Posti~late, but it would be better if she ~studied something like Logic--that would teach her how to think. But no. Methods of teaching, all professional subje.cts come togeth~er to make the girl more conscious of the need to become a good teacher rather than a true religious. " 'Then--the Canonical YEar. It is so taken, up with studies in the field of education that when a novice is asked how she is coming along in recollection, she says: "Recollec- 28 tion? Why I can think of nothing but getting my school work"done--there is no time even for class preparation." Spiritual exercises ar~ curtailed; classwork takes precedenc~ over interviews with the. Mistress of Novices--often I have to scheme little ways of finding an opportunity to give direction to a novice-who stands in need. " 'Two and one-half hours a day are allowed for Novi-tiate routine such as. instructions, spiritual reading, confes-sions, etc. If anything must be put aside it must be any-thing but classwork. Thus it happens that a thin, super-ficial religious decorum takes the place of depth and breadth in the spiritual life. And no real, permanent culture comes from this cramming of normal work. " 'The second, year the novices are sent out to teach. They go out to teach with good will, but with no concept of the interior life. There was a time when the second year was strictly a part of the Novitiate; .but it began With "bor-rowing" two or three novices for sorely pressed missions, and the Borrowed novices, were .never returned. Then, a few more were borrowed. Now, there is no pretence at leaving them in the Novitiate for a second year. They are robbed of their Canonical Year with a full program 0f studies; the second year they leave for the local schools, and as a~result we have teachers with no real Understanding of their Community or of' the obligations of religious life'." It should be noted that this condition has held ever since the State Departments have insisted on professional requirements for teachers; it still holds today, let us hope only in "isolated instances." It can be left to the reader's imagination what the situation was in the period immedi-ately after World War I when every major superior was confronted with the choice of closing a certain number~of schools or getting credits for her sisters somehow, some-where. The result: a conflict, was set up in the mind of the young religious; she was told that her spiritual develop-ment comes first, and yet much was done to interfere with her allowing her religious life to take first place. A very interesting part of the book is Sister Bertrande's discussion of the effect of secular universities on religious women. The majority of provincials,~mistresses of novices, deans of nuns' colleges feel that it does~harm, that there is a weakening of the Catholic: sense, but some are sure that they are forced to attend for certain courses in the graduate field. 29 It is not explicitly stated that the real reason for the danger tO sisters at secular graduate schools is the haphazard quality of the undergraduate preparation received by many of them: they have not a Catholic view of life, even though they may be very devout religious. "One point was uniformly expressed.m that the courtesy and consideration which sisters met in dealing with the officials and the faculties in secular universities outdis-tanced that which was experienced in Catholic centers." One just wonders if it is not possible that the more poorly prepared for graduate work attend Catholic universities, the brilliant students, the ones superiors are absolutely sure of, frequent the non-Catholic institution. Moreover, Catholic institutions have possibly far more experience of those "isolated instances" where nuns present transcripts of worthless credits than the officials of the secular universi-ties. It is g.ratifying to see from Sister Bertrande's tables that there is a tremendous increase in the attendance of sis-ters at Catholic institutions and a corresponding decrease in attendance at secular universities. One startling fact in the picture presented of the con-temporary education of Catholic sisters is this: relatively t~ew ot~ our nuns receive a thorough grounding in liberal arts. Even where the situation in the Canonical Year has been bettered, 'it is very rare indeed for a sister to be set aside to complete her course for the Bachelor of Arts degree. ~here. there is a second year of novitiate, studies are crowded, into this year--too many, alas, professional studies; that year ended, the novicepronounces her vows and is immediately sent on a mission. Carrying a full teach-ing schedule, she attempts to garner credits after school hours, on Saturday mornings, and in summer sessions. After she has attained the mystica! number of 120, she may be sent to graduate school, utterly unprepared for graduate work by this hurried amassing of credits which she has had no time to digest. It is not thus that bachelors of ar~s are made. One can say that many, not all, bachelors of arts in American colleges are in no better fix. This may be true, but the fact remains that sisters because of their profession as teachers should be thoroughly grounded in systematic fashion in the liberal arts. What this crowding of the day of the young religious does to her spiritual life can be left to the imagination. If this or a similar condition were bad a 30 generation ago, when life was .simpler, when our' novices came from good Catholic families with a tradition of reli-gious practice,, what must it not be today when we find the product even of our convent schools woefully lacking in Catholic principles and practices because of poor home training and the prevalent paganism of the American scen~. Sister Bertrande's plan for the education of postulants, with its emphasis on instruction in Catholic faith and prac-tice, so necessary at all times but especially in these times, its ignoring of all secular subjects except. Speech and Music, is espe.cially commended to all major superiors. So too her plan for the Canonical Year--one might wish that this part~ were continued everywhere for two years--with its rigid exclusion of everything but Religion and Gregorian Music will help to make our sisters strong religious women. Some Will quarrel with the curriculum Sister Bertrande out-lines for the two-year curriculum for the Community Jun-ior College. Too many of the courses, some would think, bear the mark of superficiality so characteristic of survey courses. However, that is a minor detail. The one point is brought Out that the postulancy and novitiate are devoted to God and the development of the spiritual life in the indi-vidual; two yeais of junior college are to be added to com-plete the foundation of their liberal arts program, with the leisure necessary for that. purpose. After that Sister Bert-rande recommends that the new sister be sent to a Catholic college for the completion of the work that is needed for the degree. The author does not say that they should be sent immediately. Perhaps it is too far away from the prac-ticalities of American convent life for her to recommend that. All in all this is a book that should be read and digested by everyone who has anything to do with the education of sisters,--major superiors, Catholic college professors and administrators, at least that they may acquire the saooir i:aire~ of their non-Catholic confr~res,.last but not least, pastors, that they may understand the difficulties under which the sisters in their parish schools are laboring. It is a book that had to be written: the candid objective presen-tation of facts can do no harm; it may prove to be of ines-timable benefit to future generations of sisters, if .present superiors heed the pointed lesson that is written here. 31 i~lygienic Morfit:ic~fion G. Augustine Ellard, S.J. ~'~NE of the most prominent ascetical writers of the ~ J twentieth century and at the same time an authority ~ on the history of the spiritual life in the Church, namely, Msgr. Saudreau, states that the principal defect in the cultivation of the interior life in our days is a lack of bodily mortification (1). Moreover, the want of mortifi-cation is assigned by Father De Guibert, of Rome, a leader among contemporary ascetical and mystical theologians, as the reason why so few pass beyond mediocrity in the spir-itual life (2). Perhaps one of the main reasons or pretexts why most devout people do not practice more external mortification is the fear that it would injure their health, or at least lessen their strength and capacity for work. One might answer that an abundance of mortification, and that too of a supe-rior form, may be found precisely in learning and living up to the principles of hygiene. Let us assume, for the present purpose; that mortifica-tign consists in any or all acts of virtue in as much as these involve foregoing what is pleasant or undergoing what is unpleasant. Thus it would be coexten,s, ive with the spher, e, covered by the old rule of the Stoics: bear and fork;ear. Though the word mortification (putting to death) may suggest the contrary, all sound ascetical authorities would hold that the purpose of it is posltix;e: life, a~nd more life. If inferior vital tendencies are checked and thwarted, it is only in order that the higher vital tendencies may bd saved from being checked and thwarted, and that they may be more freelyand richly developed. By all means, the aim of sound mortification is more and better life rather than less. "Ever we bear about in our body the dying of Jesus, so that the life, too, of Jesus may be made manifest in our bodies. For we who live are ever being delivered up to death for Jesus' sake, so that the life, too, of Jesus may be made manifest in our mortal flesh" (II Corinthians 4: I0-1 ! -~Westminster Version). (I) Auguste Saudreau. La Pi~tl d Travers Les Ages, page 661. (2) J. De Guibert. J:h'ctionnaire de SpiritualitY, Fascicule Premier. page 106. Hygienic mortification would consist in foregoing whatever is pleasant and undergoing whatever is unpleas-ant with a view to preserving, or improving, o.r regaining, one's health and vigor, and ultimately to.furth~ering God's glory and to-growing in that participation of, the divine life which comes with grace. Three degrees of hygienic mortification may be distinguished: first, avoiding any sin-ful neglect in the care of one's health; second, steering clear of whatever would .involve danger of such neglect; and third, refraining from wh~itever is less commendable in favor of the more commendable in this matter. Health is either physical or psychical. For the present, let us confine our. discussion to physical hygienic mortifica-tion. The psychic is more important in many respects, and more akin to the° "interior mortification" of the spiritual masters. Possibly in a subesequent paper we may revert.to it. Up to a certain point there is a strict obligation from the divine natural law to care for one's life and health. "Thou shalt not kill," either others or thyself. It is ethical to regulate our conduct in accordance with rational human nature and to avoid what tends to damage or destroy it. This d.uty requires .that one should use the ordinary means of sa.feguarding and preserving life and health. Nature is necessary for the supernatural life. If nature can do nothing in the supernatural order without grace; "neither can grace do anything without nature. It is .equally helpless. The Code of Canon Law, 1369, pr~scrib'es that those who are in charge, of seminaries should exhort the ~emii~arians Con-stant. ly to obs'erve the principles of hygiene and personal cleanliness. Presumably it is in .keeping with the mind of the Church that religious should do at lea~t~ as much. One who is. striving to become perfect will not stop with what is of strict obligation. He will constantly endeavor to do the better thing. Thebetter thing will indlude what-ever, other things being equal, is more conducive to bodily strength and effid~ncy. God counsels solicitude for health. "Better is a poor man who is sound, and strong of constitution, than a rich man who is weak and afflicted with evils. Health of the soul in holiness of justice, is better than all gold and silver: .and a sound body, than immense revenues. There is no riches above the riches of health of the body; and there is no pleasure above the joy of the heart. Better is death 33 t/~an a bit~ter life: and everlasting rest; than continual" sick-ness" (Ecclesiasticus 30: 14-17), In his inspired epistle to Timothy, St. Paul did not disdain to give this advice to one of the first bishops: "Drink no longer water only, but use a little wine, on account of thy stomach and thy frequent illness" (I Timothy 5:23). The divine counsel to have a concern for health is implied in all the numerous exhorta-tions to accomplish good works. As Pope Plus XI wrote in his "Encyclical on Education,"--.something, by the way, especially deserving notice by teadhers--"The true Chris-tian does not., stunt his natural faculties; but he develops and perfects them, by coordinating them with the super-natural. He thus ennobles what is merely natural in life and secures for it new strength in the material ond temporal order, no less than in the spiritual and eternal" (3). This is not the place for a presentation of the principles of hygiene, nor, even if it~ were, should I be presumptuous enough to. attempt such a thing. I should be:like the patient in the medical adage: "He who has himself for a doctor, has a fool for. a patient." If any religious should not know the elementary rules of h~giene, that is, the ~ules for living on the physiological plane, then let him begin his hygienic mortification by taking the trouble to-l~arn them. This is not an original suggestion ot: mine. A first-rate ascetical theologian of the twentieth century, namely, Zimmermann, the author of the excellent treatise Lel~rbucl~ der Asz~tik, counsels everyone seeking perfection to learn both the general prindiples of hygiene which may be studied, and the individual applica-tions and variations which must be gathered by personal experience (4). My attempt will be confined to indicatingcertain points on which the autldorities in hygiene do have something to prescribe, and to suggesting certain possible deviations that may perchance be found among religious. Posture migh~ be considered first. Constantly to pre-serve a wholesome and becoming posture of the body would not 6nly make for health, especially of the lungs, but it would also be something that would please others, and it would add to the influence of one's personality on others. Were it better observed, there would be fewer ill-looking (3) Pius XI. Christian Education of Youth; The Paulist Press: page 37. " '(4) Zimmermann. Otto. Lerhbueb d~r Asz.e. tiko page 516. 3# religious whose very appearance is, to put it mildly, not pleasing nor apt to inspire respect in Others. Certain religious seem to be given to the use of an exces-sive amount of clothing. To see them Out in winter weather, one might suspect from the. great number of thi~ngs 'which they are wearing, that they were planning on visiting the polar regions. Habitu'ally they are over-dressed. Then, sooner or later, iinevitably they are caught in some unex-pected exposure to cold, and, being sensitive like hot-house plants, rather than possessing the normal adaptability .to moderate variations in temperature, they~may catch cold,~ or develop a sore-throat or something of the sort. In any case, one would not expect a man who is ~eally mortified to be meticulous about slight changes in the temperature. Per- 'haps just the same persons are those who, believing that, as everything has its place, the proper place for fresh ai~ in winter is outside, insist on an immoderately high tempera- ~ure, and along with it, a bad atmosphere in the room. Thus .they diminish their alertness and efficiency, and at the same time waste steam and coal. Keeping the rules df etiquette at table would presum-ably be beneficial rather than harmful to one's health. At all events, it could be real charity and mortification. Cer-tainly, very certainly, it would be a great kindness to others, and tend to promote good appetite and health in the com-munity, as the neglect of good manners may be so great as to become disgusting to others. If there should be any re-" ligious who do not already know the ordinary pr~escriptions of table etiquette, then, by. all means, let them get Emily ¯ Post, and study her. It could be a very genuine act of vir-tue. Probably there are very few religious, those excepted who are already on a diet ordered by a physician, who could not make some change in their habits of eating and drinking that would not redound both to their physical well-being and to the glory of God. The right amount, the right balance of,diet, the right way of taking it,--these are points in which it is most human to err. Some, like chil-dren, may be inclined to slight the simple, solid substantials, and to show themselves too fond of sweets, desserts, and such better-tasting things. Possibly there are some who could at the same time reduce the community butcher-bill and improve their health. Some, though they lead a very 35 Sedentary lifd, may eat as if they had to dig ditches or. pitch. hay all day. .It i~ often said now that many Americans, even thosewho eat as much as and 'whatever they like, are star.ring themselves for the want of certain necessary ele-ments in their,diet: vitamines; for instance. Perhaps some ~.religious could drink less coffee, and thus improvetheir nerves, their t.emp~rs, their sleep, and their work. ~ The problems.of overweight and underweight, and all .their consequence.s, which may be 3r.ery serious indeed,hatur- :ally.suggest~ themselves in this context. Perhaps one ~eli-gi0us needs tO drink more milk, though he ~tislikes it~ and .another ought to'take.less of it, though he Iovesit. Pos-sibly one religious should mortify his pride and ask for permission to have an extra lunch~ between meals; "and an: other would do w~ll to obtain leave.to Omit the midday l_uneh. Iridi.vidual applic.ations of this point are~ infinite: If one realizes that he should dos0mething, gut not ~know what, it .would be easy to question the community phys, ician and find out. Thereare many religious who CgUld pr.actice this particular form of hygienic mortification, arid while making themselves more healthy and robust and fit for work and for a lon.ger life, also add very great!~; ~o the glory of God and the glory of His Elect in the hereafter. If one were to accuse, many male religious of smoking too much and thug really injuring themselves, one wduld only be repeating what they themselves accuse themselves of. Their oportunityiS obvious~ and the mortification involved would b~ great; but So ~ouldothe returris, at least in supernatural merit. T, he possibilities for mortification and for edific~ation, in connection with alc6h61 need only to ¯ be suggested. No,doubt there are many religious, who, if they be well-informed and sincere, would have to admit that some ~hangeinz~their lives ~ith respect to exercise Would, even from the spiritual pointof view, be an excellent thihg for them. If they need more physical exercise and can get it in some pleasant way, relaxing the nerves and mind as well as stirring the muscles, somuch the bett~r. " But get itthey ought, if they are fully to accomplish the tasks assigned to them by Providence. If nothing else .be possible; some form of calisthenics or setting-up exercise~ might be" tried fo~ a. prescribed number of minutes every day. If anybody think that there is no great mortification in faithfully per~ severing° in such a routine day after day and' month after m0nth,~let him try it . Many religious women would probably: be spared many troubles of mind and conscience, would performtheir exeicises of.piety with more energy and devotion, and would be more ready°in their obedience~ and work, as well, as morse healthy, if they h'ad a little walk every day' in the fresh air. Younger sisters, who until rather recently were college girls taking part in college athletics, might play a short game of tennis, or something of the kind. It would make for sound nerves and clear heads, and these in turn could obviate many. temptations and worries. It is:.true indeed that St. Paul wrote to Timothy: "For whereas bodily training oi~.,profitable for little, pietyis profitable for'all,things, .pos-sessing promise of life both here and hereafter" (I Tim-othy' 4:8). I take this to mean th~it bodily.training is of .little value in comparison with piety; but in as much as it is subordinated to.the purposes of wirtue and is a requisite condition for more vigorous piety, or piety in a longer life, its .wo.rthmay bereallY~very~great. ' " -" The ancient ascetics by way of reaction, it seems, to abuses connected with.the old public baths, mortified them-selves by not bathing. Could it be true that some.modern ascetics might practice mortification and virtue .by-making more use of it? ~ Care of the eyes deserves special mention. Apparently there are many who could deny themselves at times by taking the trouble to get better light when they are reading. Work, since it takes most of .the time and energy of religious, is a very fertile field for mortification. Some over-w' 6rk themselves for a time, and then for. a longer time they ¯ cannot do the normal amount, and perhaps~ ~hey evens:need the work of others to attend to them. Their ~problem is to avoid excess here, asin the practice of virtue generally. would Seem to be a good rule that there should.~nev~er:~.be overwork or overstrain except in emergencies. In the long run it is very poor economy and ef[iciency. They especially should cultivate self-abnegation'm avoiding overfatigue wh6 do not let superiors know that too much has been assigned to them; or who deceive themselves into believing that they. are heroically sacrificing themselves for noble motives when in 'reality there is an admixture of piide or human respect or merely human desire of success in thei:r 37 motivation. Sisters who in difficult days are attempting the double tasks of teaching and of getting their own edu-: cation at the Same time need more than others to guard themselves, even as the dreaded examinations approach, against overstudy and excessive exhaustion. Overfatigue -begets irritability, diminishes intelligence and liberty, and unbalances the nerves. Then the way is open to evils of all sorts, physical, mental, and moral. "So that ye may not grow weary and lose heart" (Hebrews 12:3). Humbly to be satisfied with a modest accomplishment when that is all that is possible without injuring oneself, or diminishing one's achievement in the end, is a very salutary form of mortification. There are others whose fault is too little exertion. Some of these, could benefit themselves physically, and perhaps mentally, as well as spiritually, by increasing their efforts until they reach the mean between excess and defect. Occu-pational therapy is an important kind of treatment for certain cases. After work, recreation and rest. For people who lead a life as strenuous and tense and uniform as the religious life is, recreation is of great importance. If they do not unbend at times, they will break. But are there not some religious who do not take even that minimum amount of recreation which is enjoined for them by their rules or their superiors? Here, in a peculiarway, to mortification charity could also be added. It is understood of course that what is supposed to be recreation or relaxation, really is recreation. Prob-ably no one will deny that there are at least a few religious who could advance in self-abnegation, and in prayer (especially the next morning), and in .virtue generally, by beginning their night's sleep betimes. Thus far certain points which may be the subject of ~mortification that is good for the body as well as for the soul. Only those in normal health, or at least in health that is nearly normal, have been considered. If one be sick already, evidently one has a greater need for hygienic mortification, and a greater opportunity to bear what is unpleasant and to forbear what is pleasant. Those who as yet are well, but, through some neglect or other, are slowly but surely undermining their health, could more easily and readily mend their ways if they could imagine to some slight extent what pain and torture, whaf 38 disappointment, what bitter sense of frustration, they are bringing upon thems~elves. Mortification is hard; other-wise it would not be mortification. But it is still worse to be sickand incapacitated, particularly if that be owing to some negligence or fault. An initial, though negative, advantage of hygienic mortification is that nobody can object to it on the score that it might injure his health. By definition, it makes for better health. Then, it possesses the-advantages and values of other forms of mortification, and besides, it is more thor-oughly positive and constructive than some of them. It is real and genuine mortification, involving, as it does, the suppression of much that is pleasant and the enduring of much that is unpleasant. :If anyone should think other-wise, he can try the experiment. Religious have a special need of keeping fit physically. There is the importance, in time and eternity, of their work, and this depends in great measure, on health and strength. An intense interior life--and this is always the ideal of religious--makes greater demands upon physical resources than the intellectual life, which in turn is hard enough upon the physique. The cultivation of mental prayer, of supreme importance in the spiritual life, demands that one's physical resources be at their best. Community o,bservances require health in the members of the com-munity, and if a sickly person drags himself along somehow to follow them, he is likely to become still worse and more incapable of continued community life. The great foundress, St. Theresa of Avila, who knew well the problems of religious women, and particularly the difficulties of mental prayer, wrote: "It is this resolution [to be always thinking of Him and loving Him] that He [God] seeks in us; the o~her anxieties which we inflkt upon ourselves serve to no other end but to disquiet the soul-- which, if it be unable to derive any profit, in one hour [of prayer], will-by ttiem be disabled for four. This comes most frequently from bodily indisposition--I have had very ~reat experience in the matter, and I l~now it is true; for I have carefully observed it and discussed it afterwards with spiritual persons--for we are so wretched, that this poor prisoner of a soul shares in the miseries of the body. The.change.s of season, and the-alterations of the humors,,. very often compel it, without fault of its own, not to do what if would,, but rather to suffer in every way. Mean-while, the more we force the soul on these occasions, the greater the mischief, and the longer it lasts. Some discre-tion must be used, in order to ascertain whether ill-health be the occasion or not. The poor soul must not be stifled. Let those who suffer thus, understa'nd that they are i11: a change should be made in the hour of prayer, and often-times that change should be continued for some days. Let souls pass out of this desert as they can, for it is very often the misery of one that loves God to see itself living in such wretchedness, unable to do what it would, because it has to keepso evil a guest as the body" (5). Other things being equal, alacrity of spiritand intensity of good will in exercises of piety, in keeping religi0us disci-pline, and in doing the work of the order or congregation, are to be expected rather from those who are physically fit ai~d strong than .from those who ,are unfit. The supernatural values of sickness and suffering~are very great, but it is understood and presupposed that the illness should not be due to indiscretion or negligence. ¯ Hygienic mortification~ will. contribute to poverty, because it is cheal~er to be well than to be paying for medi-cines, hospitalizations, and operations, and because healthx,, religious do more work. It will help chastity, by precluding certain temptations due to abnormal physical conditions, and by promoting, that soundness and stability of the ner-vous system which are so necessary for self-control. It will promote obedience, by removing obstacles both to readiness of will ai~d to actual performance, and by conferring greater positive strength and effciency. It will enhance charity and perfectibn it~self, by forestalling irritability and other impediments, and by enabling one to accomplish better and greater things for God and for souls. The present incumbent of the See of Peter and his immediate predecessor seem to offer an illustration in point. If Msgr. Ratti ha~d not been a very energetic Alpine climber, it is not likely that as Pius XI, and as a septuagenarian and an octogenarian, he could have achieved so much for the good of the Church. If I mistake not, the ascetical Car.- dinal Pacelli,while Secretary of State at the Vatican, used gymnastic apparatus installed in a room near his office. (5) St. Theresa, Life, translated b.y D. Lewis: chapter-XI. 40 There is one group of re.ligious for whom hygienic, mor~ tification, as thus far suggested, is not at all recommended. They are the hypochondriacs, to be found, here and there throughout the whole body of religiousl that is, those who are already excessively or even morbidly, solicitous about their health and all that appertains to it. For them it would be poison. However, they still need hygienic mortification: only it is of the psychic form. This they may need very rfiuch ideed. To quote St. Theresa again: "Take care, then, of the body, for the love of God, because at many other times the body must serve tl~e s0ul;.and let recourse be had to some recreations~holy ones such as conversation; or going out intothe fields . . . Altogether, experience is a great matter, and it makes us understand what is convenient for us. Let God be served in all things--His yoke is sweet; and it is of great importance that the soul should not be dragged, as they say, but carried gently, that it may make greater pro-gress" (6.). In conc!usion, a religious practicing physical hygienic mortification, as here proposed, will not by any means put care of his health above things that are of greater value, but rather, with the purest and noblest motives, make the most of the physical constitution that God has given him, and thus be better prepared and disposed to accomplish the very utmost for the glory of the Triune God, for the devel-opment of his own supernatural life, and for the sanctifica-tion of his brethren. He would simply and fully be helping to carry out the grand objective of the Incarnation: "I am come that they may have life, and may have it more abun-dantly" ¯ (2ohn 10: 10). (6) Ibidem. l:::xernpl:ions J:rom Fasting Gerald Kelly, S.J. THE PENITENTIAL season of Lent always brings with it the personal question: what should I do about fasting? Very likely the practical solution to thi~ problem in most religious communities is a regulation to consult one's confessor' and abide by his decision. This is certainly a wholesome custom; and it is notthe purpose of this article to criticize it in any way. Nevertheless, it seems profitable for the religious themselves to know something of the mind of the Church regarding exemptions from fast-ing. This .knowledge should be particularly helpful to superiors, since there may be times when they must pass judgment on their subjects' obligation to fast. Other re-ligious also can profit by the knowledge, for it sometimes happens that they cannot consult their confessor, at least for several days, and, even when they can consult, they can do so more intelligently and follow advice more reasonably if they are familiar with the principles governing their cases. This article, therefore, is intended to answer only one question, which may be phrased as follows: In what cir-cumstances is one exempt from the general law of fasting? The only point to be considered is the obligation to keep the general fasts of the Church. There is no question here of the obligations of rule concerning fasting as these exist in various religious communities. Nor is there question of the ascetical aspect of fasting. We can take for granted that fasting is. a splendid act of penance and mortification, as is evidenced by the entire Catholic tradition in the matter; take for granted also that the keeping of the common fasts of the Church in union with the other members of the Church is highly pleasing to God and of great profit to souls. These are interesting questions, but beside the point of the present article, the whole purpose of which is to determine who, according to the mind of the Church, may omit fasting without violating her law. The first expression of the Church's mind is found in the ecclesiastical law itself. Canon 1254, which contains the fasting law, exempts al! who have not completed their twenty-first year and all who have begun their sixtieth year. 42 Canon.1245 makes provision for other exemptions by granting the power of dispensing to local Ordinaries~ pas-tors, and superiors of exempt clerical orders. Custom, the unwritten law of the Church, exempts all who are engaged in hard and protracted manual labor. The foregoing are the only reasons for exemption con-tained explicitly in the law of the Church. They do not, however, exhaust the reasons which the Church acknowl-edges as valid excuses from the obligation of fasting. By far the greater number of excuses can be found in the teaching of the moral theologians. To put the matter briefly, these theologians, applying a principle approved by the Church as a legitimate method of interpreting the law, teach that fasting is not obligatory when it involves extraordinary difficulty. The word, extraordinarg, has a technical meaning which is perhaps best explained by contrasting it with what might be termed ordinarg difficulty. Evidently, the fasting law is intended to impose on the faithful some inconven-ience, that is, the inconvenience of self-denial. An incon-venience of this kind is termed ordinarg, and it would not excuse anyone from the observance of the fast. On the other hand, in a general law of this nature, the Church does not wish to impose exceptional hardship on anyone; much less does she wish to do harm or to hinder greater good. Such difficulties as these would be termed extraordinaru~, with respect to this law; that is, they are outside the scope of the law, and they excuse the faithful from the obligation of observing it. Applying this principle of extraordinary inconvenience, moralists teach that the sick and convalescent are excused from the obligation of fasting. Also exempt are those who, though perhaps not technically "sick," are of frail consti-tution; also extremely nervous people. Such persons nor-mally need nourishment frequently; fasting would prove harmful to them. It sometimes happens that even those in rather normal health cannot fast without severe headaches or dizzy, spells; also that the fast will render it impossible for them to get ¯ their needed rest at night. Some people are unable to get the one substantial meal allowed to those who fast; some are physically unable to eat or digest such a meal. Finally,. there are many who find that fasting interferes with their 43 necessary work; they lose valuable time and are quite inef-ficient. All cases like these are included under the exemp-tion by reason of extraordinary inconvenience. One might ask this very practical question: How am I to know if fasting would be exceptionally difficult for me or be harmful to me or my work? Perhaps the simplest way of answering this question is to tell such people to experiment a bit. This is the simplest but not always the most prudent method. Unless the experimentation is car-ried on very cautiously, it can work harm, and it can do this so quietly that the harmful effects are not perceived until it is too late. To avoid such injurious effects, one may legiti-mately follow certain recognized presumptions in deciding one's obligations to fast. The presumption of excuse favors those who are engaged in hard mental labor, for example, teachers and students. Regarding teachers, one may notice an interesting development~ in the opinions of theologians. The older theologians were quite ready to excuse a. professor of the higher branches, even though he had to lecture only one hour a day. They presupposed, of course, that he had to spend the day in preparation and that he did not merely read lectures which bad long since been cast into permanent mold. But these theologians were not always so benevo-lently inclined toward teachers of the lower grades (the equivalent of our high schools and grammar schools), even though these had to spend several hours a day in the. class-room. Father Ballerini, an eminent moral theologian of the last century, citing the especially severe opinion of one older school, remarked very tartly: "we should note that these great doctors were always engaged in teaching the higher branches; they had no experience in this humbler art." Also in the case of students there has been a progres-sive development towards leniency. Today, it is quite safe to say that the presumption of excuse favors those who spend several hours a day in teaching the lower grades, as well as diligent students who spend most of the day either in attending lectures or in preparing their lessons. When I say "the presumption of excuse favors" those mentioned in this paragraph, I mean that these persons may consider that they are not obliged to fast, unless they have very solid grounds for assurance that they can fast without, harm to 44 themselves, or their work. Those able to fast while carrying on these works are the.exception, rather than the rule. . The same presumption favors those who must spend long hours in the confessional or who are engaged in strenu-ous preaching.It may also be used in favor of those who are engaged in fatiguing works of mercy, such as caring for the sick. It should be noted that. in a!l these.cases, it is not only the strain of ~the work which favors exemption, but also the fact that the works themselves are of, great impor-tance. There should .be no danger that fasting will inter-fete with their proper performance. The foregoing examples of extraordinary ir~con~cen~ ience were chosen because they are of particular interest or practical value to the readers of this magazine. In cases such as these, the Church law does not bind. Furthermore, merely from the point of view of general legislation, there is no strict obligation Of consulting anyone, if one can form a prudent judgment of his~own case. A community regula-tion of consulting the confessor or spiritual director should; of course, be followed; and in general it is considered wise for everyone to consult about the matter. Often enough, it is diflScult to form a prudent, and especially a quieting; judgment of one's own case. Mention has already been made of those who have the power of granting a dispensation from fasting; local Ordi~ naries, pastors, and superiors of clerical exempt orders. These generally delegate the power to other priests, espe-cially at a time like-Lent: and the Holy. See. occasionally delegates other priests by special indults. None of these, even the Bishop, can give a dispensation without some rea-son; but the reason need not b~ so serious as would be required for exemption by reason of extraordinary~incon-venience. A dispensation is perhaps the best of all means for setting one's mind at rest regarding the obligation 0~ fasting. Even those religious superiors who have no power to dispense can pass judgment on their subjects' ability to keep the fast, and if they judge that a reason such as those described as extraordinary inconveniences is present, they may tell the subject not to fast. For passing such a judg-ment, no special jurisdiction is necessary. Certainly supe-riors are in a position to make a prudent judgment, for they 45 should know both the capacity of their subjects and the strain or importance Of their work. From what has been written here, it will appear that a fairly large number of religious engaged in the active life are not strictly obliged to keep the general fasts of the -Church. They have the same right as others to take advan-tage of exemptions. Someone might object, of course, that religious have an added obligation to give good example. The objection does not appear to have much weight in the :present instance. Religious should, by all means, give example to the world of a spirit of self-denial and mortifi. cation, but it is not necessary that this example extend to ,the letter of the law concerning fasting. In fact, without attempting in any way to minimize the general importance of the fasting law, one might advance several obvious reasons why religious have less need of this particular austerity than have others. ' Their life is a well-regulated, well-disciplined one, and those who lead it faithfully are being constantly schooled in self-denial. Furthermore, the very regularity of their life makes them feel more keenly the change brought about by fasting and renders them more apt to be upset by it. Finally, their work itself is of great spiritual importance.i As for bad example, the sharp or sarcastic word spoken by the confessor, teacher, or nurse is much more harmful than the so-called "scandal" of religious who do not fast. Perhaps these few remarks Will prove helpful to reli-gious, particularly to those who are inclined to worry about the fasting obligation or to lament the fact that they are judged unable to fast. They should take consolation in the thought that they can practise an even more meritorious self-denial by observance of their rule, by fidelity to duty, and especially by a constant and delicate charity. The inability to fast does not deprive them of the opportunity of glorifying God or of helping souls. 46 Saint: Rober Bellarmine's . Sign of the Cross Clement DeMuth, S. J. CATHOLICS with a greater than average knowledge of their religion are ~sometimes at a loss when they are called upon to render an. account of some simple reli-gious truth. They discover in themselves, not so much a lack of technical knowledge that lends itself to explanation only in learned phrase_s, but rather a failure to appreciate thd mental capacity of the child or other unlettered person to be instructed. To adapt one's knowledge of even the simpler God-give~i truths to the understanding of such a person is an art that must be cultivated, and developed, and integrated with one's deepening knowledge of human nature itself. The great catechists in the course of the Church's history practiced this art in signal fashion. One of the greatest of these, if indeed not the very greatest, was St. Robert Bellar-mine, Cardinal, Theologian, and Doctor of the Universal Church. In 1597 Pope Clement VIII requested St. Robert to publish his catecheticai method which was proving so successful With the unlettered people of Rome. The saint prepared two catechisms, the first of which was a compen-dium of Christian Doctrine in form suitable for learning by rote. The second, with Which we are here partkularly con-cerned, was a kind of teacher's manual and was entitled An explanation of Christian Doctrine u;ritten in the form of a Dialogue, for the use of those who teach it to children and to other simple people. The success of the little, two-fold work, written in Italian, was immediate and, What is more significant, enduring to an extraordinary degree. In the words of St. Robert's biographer, Father Brodrick, "wi~h the exception of the Bible and the Imitation of Christ, it would be difficult to name any other book which went round the world so rapidly and became familiar to so many different races." A series of Roman Pontiffs com-mended, prescribed, and in general promoted the little work down through the years from the time of Clement VIII. until our own century. With its richness of content, the saint's early chapter on that most obvious---and not always fully appreciated~ ~prayer, the Sign of the Cross, is representative. Its atten-tive perusal brings the conviction that "children and other simple people" are not the only ones who may profit by the saintly, Doctor's explanation of a simple prayer. The style of composition is informally conversational, with the pupil thoughtfully asking questions which would naturally occur to one listening attentively to the explanation of a rather difficult truth. It may be noted that the teacher makes, continual use of examples and illustrations, never permitting himself to forget that the pupil is little used to abstractions. Here is a translation of the chapter on THE SIGN OF THE CROSS PUPIL: Please give me a brief account of the more important mysteries contained in the Creed. TEACHER: There are two principal mysteries of our faith, and both are included in that sign which we call the Sign of the Cross. The first is the unity and trinity of God. Thesecond is the Incarnation and Death of the Savior PUPIL: What is meant by the unity and trinity of God? TEACHER: These are very deep truths and the explana-tion of them is a very slow process. For the time being, however, it will be enough to learn just the names, :and a very little bit more. The unity of God means that besides all created things there is one thing that had no beginning. It has always been and it will always be. It has made all ¯ other things, and it supports them and governs them. It is the highest, noblest, most beautiful, most powerful, the absolute master of every thing; and this being is called God. There is just one God. There can be only one true Divin-ity, that is, one nature, one essence infinitely powerful, wise, good, and so forth. Nevertheless, this Divinity is found in three persons that are called the Father, the Son, and the Holy Spirit. These three persons are just one God ¯ because they have the same Divinity, the same essence. As for example, if three persons here on earth, named Peter, Paul, and John, had the same body and the same soul, they would remain three persons; because one would be Peter, and another Paul, and another John. Nevertheless, there would be just one man, not three men, there not being three bodies and thr~e souls, but just one body and one soul. 48 Such a state of affairs is not possible among men, because the being of man is little ~and finite, .so it cannot be in many persons. But the being of God, the Divinity of~ God,. is infinite. The same being, the same Divinity is found in the Father, in the Son, and in the Holy Spirit. There are then three persons because one i~ the Father~ the second.is the Son, an.d the third is the Holy Spirit, and there remains nevertheless just one God, because these persons have the same being, the same power, wisdom, goodness, and so forth. PUPIL: Now tell me what is meant by the Incarnation and.Death of the .Savior'. TEACHER: The second divine person, whom we called the Son, besides his divine being, which he had before the 'world was created, indeed from all eternity, this second person took for himself a human body and a human soul, that is, our whole human nature, in the womb of a most pure virgin. Thus he who-was at first just God now began to bd both God and man. After living among men for thirty-three years, during which time he taught the wa~ of salvatioh and worked m~an~r miracles, at last he let him-self be crucified, and on the Cross he died tO make satisfac-tion to God for the sins of the whole world. After thfee days he rose from death to life, and after forty days he a~cended into hea~ce.n, as we say in the article of the Creed.~ That is what we mean by the Incarnation ~ind Death of the Savior. '~PUPIL~ Why are these the principal mysteries of fdith? " " ~FEACHER: Because in the fi~st ~is contained the first principle and last end of man; in the second we have ttie unique and most efficacious means of knowing that first piinciple and of arriving at that last end. And beck/use by our belief in arid confession of th4se two mysteries we~ are distinguished from all th4 false sects, from Turks, ~dews; and heretics. And finally, because without b41ieving and confessing these two mysteries, no one can be saved. PupIi~:. How are these two mysteries included in the Sign of the Cross? TEACHER: ;The Sign of the Cross is made saying: In the name of the Father, and of the Son, and of the Holy 49 Spirit; at the same time signing oneself in the form of a cross, putting the right hand to the foreh_.ead when one says: In the name of the Father, and then to the breast when one says: and of the Son; finally to the left and right shoulders when one says: and of the Holy Spirit. The words, in the ' Name, show the unity of God, because we say name and not names; and by name is meant the power, and the divine authority, which is one in all three persons. The words, of the Father, and of the Son, and of the Holy Spirit, show the trinity of persons, Signing oneself in the form of a cross represents the Passion, and consequently the Incarnation, of the Son of God. Moving the hand from the left to the right, and not from the right to the left, means that by the Passion of our Lord we are transferred from temporal to eternal things, from sin to grace, and from death to life. ~ (NOTE: It may be well to observe that St. Robert, in illustrating certain spiritual realities by the movement of the hand from left to right, can be said to be exercising his ingenuity. He'would no doubt find another interpretation if his catechism were for oriental Catholics, who make the Sign of the Cross moving the hand from right to left!) PUPIL: What is. the effect of making the Sign of the Cross? TEACHER: First, it shows that we are Christians, that is, soldiers of our High Commander, Christ: because this sign is like a flag, or uniform, which distinguishes the sol-diers of Christ from all the enemies of Holy Church; from . gentiles, Jews, Turks, and heretics. Further, this sign is made to invoke the divine assistance in all our works. With ¯ it we summon the aid of the most Holy Trinity, through the Passion of the savior. Accordingly good Christians are .accustomed to make the Sign of the Cross when they rise from bed, when they leave the house, when they sit at table to eat, when they are about to go to bed, and at the beginning of every action that ~hey have to perform. Finally, this sign is made to arm oneself against eirery as-sault of~the devil, because the devil is terrified by it, and flees from it, as do criminals when they encounter the sign of th~i~ police. Very often by means 6f this sign of the holy - Cross man has escaped many evils, both spiritual and tem-p6ral; when he makes it with faith and confidence in the divine meicy and in the merits of Christ, our Lord. 50 Li!:urgy in !:he ¯ P !:t:ern of Modern Praying Gerald Ellard, S.J. WHEN the history o~ our times is written, chroniclers will dwell on the fact that they are characterized by three great, world-embracing prayer-movements. They will speak of the widespread initiation of large groups of the laity of both sexes into systematic asceticism,, be it that of the Spiritual Exercises, or other forms, collectively centering in what is known as the retreat movement~. Again, they will point how this age, .the world,over, has shown a sudden deep concern' practical as well as theoreti-cal, in that communion with God, that apperception of God, known as Catholic mysticism. Lastly historians will take pains to record that twentienth century Catholicism is endeavoring once more to integrate the layman and lay-woman into the offices of public worship. Doubtless, too, the portrait-painters of our age will pause a bit to discourse on the mysterious power possessed by this Church twenty. centuries young to renew its life and reform its institutions by drawing upon fresh streams of vita!it~ welling strong within her. ".So it has been in each great crisis," we can well imagine one of them concluding-; "when the forces of the Church seems spent, then it is she finds new power surging up within her: in the twentieth century the Church refreshed herself and the world by refashioning the pattern of her praying." This article concerns itself in elementary fashion with indicating what is to be expected from the restoration to the people, in the pews, after many long ages, of their organic contact with the ministry in the sanctuary in the joint performance of divine service. The better to visualize the goal o[ this reform in Cath-olic corporate worship, suppose we ask ourselves why such a thing as the. current liturgical movement was simply inevitable, and must have come sooner or later, if the Church were not content to see one. of her chief organs wither to full atrophy. The present-day reform of Cath-olic worship seeks to redress the multiple losses that laymen. and laywomen have suffered in the course of time in their parr in our common worship, seeks to lower the wall of separation, which quite literally in many medieval churches to be seen to this day, and figuratively in them all, shuts the laity out from active sharing in what went on within the holy place where the priestly mediator stood at the altar. It was characteristic of Christian worship from the very outset that it was planned precisely to allow the fullest understanding on thd part of all, the fullest sharing in their respective roles .by ministry and people in their joint asso- Ciation with Christ, theirPriest, their Liturgist. Pagan altars were accessible to the pagan priests alone; the ,Jewish Temple admitted' lay-worshippers to the outer court near to the altar. But with Christians the altar itself stood con- ~picuous and accessible to every least, last Christian, because m the new priestly race, all had some sharing, priestly or lay, in the perpetuation of Christ's priestly ministry in the covenant of 10ve. St. Paul thankedGod that he efijoyed the miraculous gift of speaking God's praises in unknown tongues: "Nevertheless," he said, "in church I had rather speak five words with my understanding, so as to instruct Others, than ten thousand words in a 'tongue' " I and my hearers do not understand" (I Corinthenians 14:: 19). Now Catholic worship in the West turned from the primitive Greek to the Latin, when that became the tongue the com-mon man understood best. It then took the liturgy of 'the Western Church a fairly long period in which to grow and develop, until at Rome under Gregory I, Pop.e from 590 to .°.6. 04, it achieved its zenith, the perfect expression of the Latin Christian's corporate worship of almighty God. How regrettable that Gregory lived in an age of indescrib-able upheaval, which rendered the realization of his ideal in worship impossible in any ecumenical manner! Particu- ¯ lar features excepted, the liturgy of the Roman Rite has never since received such a thorough-going reform and readjustment to current life as Gregory gave it then. In one way or another the layman's place in the liturgy has become more circumscribed with every century since Gregor3~ lived. To illustrate how this has been the case, suppose we imagine a sevent.h-century man or woman living on as a 'Wandering Christian" through the intervening centuries, and note how such a pilgrim would find lay-participation in worship further impoverished age by age. 52 In Gregory's day, for all greater occasions, people met at a fixed rendezvous and then marched to church .with Cross and banners, prayer and song~ At the common type of Mass, what we call high Mass, pedple and choir of clerics together madd, in the language of everydayiife, those responses to the celebrant, which, if they are not exactly the structure of the service, are nonetheless so many short, vibrant bonds with the altar. At the entrance of the clergy, in alternation with the choir, there was singing. So, too, did the people come singing to bring their gifts to the altar at the Offering (Offertory). They shared the~cle'rgy's ceremonial postures, standing, extending their arms, bowing or kneeling with the ministers, and gave each other the kiss of peace. So did they join in the psalmody, singing at leas~ the Gloria Patti, the K~rie, the Sanctus, and, when it was later introduced, the Agnus Dei. Singing too they came to the altar, the Table of Union, itself the sign, as the Fathers of Trent were to phrase it later, "of that one Body of which He is the Head, and to which He would fain have us as members united by the closest bond of faith, hope and love." The Roman of Gregory's day could in many ways feel himself "concorporate" in his' worship with every one sharing that worship with him. In the following century, had our pilgrim attended Mass in England, France, Germany, notto mention other coun-tries, he would look in vain for the procession to Mass. Save on Christmas, Easter or Pentecost there would be few communicants at Mass, and correspondingly few offerers giving visible expression of the basic concept of the worship of God by sacrifice. Then, too, he would have found him-self one of the very few laymen able to follow the stately Latin,and, as we see from conciliar enactments, not all the priests able to translate for him! But.our pilgrim would: note with a sigh the people's' eagerness in singing as far.as circumstances allowed. There at least he could still join. with them in prayer that sang. After a second century of wandering, during let us say the pontificate of Nicholas I ( 8 5 8- 8 6 7), our pilgrim would have noted with growing apprehension how elementary part-singing had already been discovered. "I sadly fear this may in course of time lead to the neglect, or even-the corruption, of unison singing, planesong,* alone possible to *Concerning this spelling, see note at the end of the article. 53 the congregation as a whole." But he would have hailed with delight the opportunity given him in the appearance of the sequences,~ to sing simple, homely rhyming lines with lustiness and joy, Could he have foreseen the future, he would have known that after their period of development, and luxuriance, there would follow such decay that with fewest exceptions the sequences were all to be expunged from the Missal. When that happened, there was taken from the layman the last impoitant element of the Mass he could still sing. And so it goes across the ages. When St. Thomas was writing in the thirteenth century his explanation of the Mass, he takes it- for~granted that "there are words which the l~riest begins and thd people take up . the Creed and the Gloria.'" In St. Thomas' day the people stil.1 answered Et cam st~iritu tuo, Amen and the like. Shall we follow our weary pilgrim into-the fourteenth century? In The Low Countries, England, France, Ger-many and elsewhere we find him complaining that the new measured music in such rising vogue everywhere was by its very difticulty robbing him of his chance to sing his prayer to God. "Soon.all singing in church will be the monopoly of the expert musicians, and to them will be restricted the fulfillment of St. Augustine's words, 'He that sings prays double.' " What was more, the new type of music, by its sensuous character, so said Pope John XXII, was under-mining his virility of soul. But Pope John XXII was one of the popes of the so-called Avignon Captivity; and for that reason people considere~l him unduly influenced by the French court. His admonitions drew little attention. ~ There was a period when the Council of, Basle was Cath-olic and well-inspired, and thither our pilgrim might have looked for reform of long-standing abuses. How he would have been cheered to note the Council's condemnation and abolition (?) of that abuse whereby "low Mass was said in such a tow .tone that it cannot be heard by those attending." That abuse seems to-have been spreading then in the northern parts of Europe: "If this is not stopped,~' our pilgrim grimly reflects,"even my few answers at low Mass will soon be made impossible." But that was at a day when the Church hadjust healed :the great scandal of the Great Western.Schism, and papal prestige stood too low to effect far-teaching reforms just then. in 15.18 Cardinal Louis of Aragon went into The Low Countries. ~Hadour pilgrim gonein his train be might .have seen the cardinal's secretary~ write in his journal about the Flemish priests:"They say .[Mass] . . . so low that no ohe hears their voices. They do not permit anyone .to make the responses, except the servers, and no one else."' That was~ noted, of course, because it was cbntrary to Roman practice come down from time beyond memory. But in 1518 Rome was suffering the baleful consequences of Italian Humanism, and suggestions a cardinal.might make on 1.ittle points like letting the'people respon~l at low Mass would fall with little weight. Then, too, when the car; dinal's secretary made that entry in his notebook, it was already soinemonthssinceMartin Luther had appended.his theses to the door of the Cathedral of Wittenburg, and thereby set in motion a chain of events that led to the calling of.the Council of Trent. "At long last the-layman'~s losses over a_period of a thousand years will surely be redressed at this greht Council," said our pilgrim as he faced the journey to Trent.Let us see how Trent prescribed for the cure of this pernicious aenemia of the layman's worship, only to have the administration of the remedy, postponed by yet further troubles. The aging Luther ,did not see fit to attend the Council, to .which he had once so solemnly appealed, and indeed he was in- his grave beforeits sessions were completed. But despite~his absence, he was the greatest chalienge to the Council, because he had become the symbol of every kind of error, the accuser of every discoverable abuse. Not a few,of those abuses were related to public worship, and as our pilgrim could have testified, were associated-with th~ fact that for centuries the layman was being deprived by force of circumstances ,of an active and intelligent part in divine service. All.this, it Was then hoped, would be remedied in this great Council. ~' Of all the Cotincils, Trent claims a position unique in many ways, one of which was that from the very outset the definition of. doctrine and the enactment of reform-decrees went forward simultaneously. From the Second Session (the decree opening the Council being the sole. business, of the First Sesson), ,lanuary 7, 1546, to the Twenty-Fifth 55 Session, December 4, 1563, the multiple questions to.ucl~ing the reform of Catholic public worship came up again and again. The Council's solicitude' was most in evidence in all that referred to holy Mass, becau.~e, as the Fathers said, "of all holy things this Sacrifice is the most holy." In resisting the Protestant demands, the Council deemed it "inadvisable that Mass should be celebrated everywhere in the vulgar tongue." Yet on all having the care of souls it laid the obligation, "lest the little ones ask for bread and there be none to break unto them, to explain frequently during the celebration of the Mass, especially on Sundays and festival days . some mystery of this most holy Sac-rifice." If Trent similarly rejected the Reformers' petition " that the entire Mass be said aloud, it did reaffirm "that some .things in the Mass be pronounced in a low tone and others m a louder tone." Masses at which the priest alone com-municated were emphatically declared to be valid Masses, yet in crystal-clear language is affirmed the desirability of having all worshippers communicate: "The holy Council wishes indeed that at each Mass the faithful who are present should communicate, not only in spiritual desire, but also by the sacramental partaking of the Eucharist, that thereby they may derive from this most holy Sacrifice a more abun-dant fruit." With regard to nuns the. Council here went .further and decreed that they must communicate .at least once a month: "Bishops and other superiors of monasteries° shall t~ike special care that the nuns., confess their sins and receive the most holy Eucharist at least once a month." The reforms of the Missal and the Breviary, begun at the .Council, were then handed over to the Holy See for com-pletion. In a hundred minor ways the Council showed its zeal that anything savoring in the least degree of unworthi-ness be kept from the public worship of the Church. The thorny problem of having only proper music in the churches was given much more serious consideration than might be judged from the brevity, of this enactment: "They [local Ordinaries] shall also banish from the churches those types of music in which, whether by the organ or in the singing, there is mixed up anything unbe-coming., so that the house of God.may be truly a house of prayer." Indeed many a bishop at the Council may have had the painful experience of the force of that saying, that .more people were sung into Protestantism than argued into 56 it. As early as 1523; in his Form for Mass and Communion, Luther had touched upon the desirability of German singing: "I would wish among us to l~ave as much as pos-sible in the vernacular what the people sing at Mass." Within a year Luther had contributed no less than twenty hymns of his own composition to his cause, and after Ein /:este Burg had made its sensational reputation, reli-gious rebels in non-German countries began to sweep peop!e into their conventicles by giving .them the chance to sing at divine service. Small wonder that the Fathers of Trent, with all this before their eyes, wished to purge away the corruption that had overlaid the ChUrch's once so popular planesong. This once restored to the people, these would be saved the sad choice of active participation in unorthodox worship, or mute and silent worship in the Church of Rome. Thus our long-suffering pilgrim, attending the ses-sions of Trent, might have envisaged a veri

Issue 1.2 of the Review for Religious, 1942. ; A. M. D. G. Review for Religious MARCH 15, 1942 S,~f. Joseph's Titles to Honor ¯ . .Aloysius C. Kemper The Scapular Devotion. : . William A. Donaghy Perfection and +he Religious . Augustine Kl~as LeoJ on the Incarnation . Cyril Vollert Profession of a Dying No,~ice . Adam C. Ellis The S+udy of +he Decalogue ¯ .- . Gerald Kelly Some Recommended Spiritual Books Book Reviews (~ues÷ions Answered Decisions of the Holy See VOLUME I "" "~-':. NUMBER 2 REVIEW FOR RELIGIOUS ¯ VOLUME' I MARCH 15, 1942 NUMBER 2 CONTENTS SAINT JOSEPH'S TITLES TO RELIGIOUS HONOR Aloysius C. Kemper, S:J . 74 THE SCAPULAR DEVOTION AND THE SABBATINE PRIVILEGE William A. PERFECTION AND THE RELIGIOUS--Augustine Klaas, S.J. 9.4 ANNOUNCEMENT --'The Editors . ¯ . SOME RECOMMENDED SPIRITUAL BOOKS . 105 THE DOCTRINAL LETTER OF LEO I ON THE INCARNATION Cyril Vollert, S.J . 112 PROFESSION OF A NOVICE IN DANGER OF DEATH Adam C. Ellis, S.J . ¯ . 117 PAMPHLET REVIEWS . 122 RELIGIOUS AND. THE STUDY OF THE DECALOGUE Gerald Kelly, S,J . 123 BOOKS RECEIVED . ' 135 BOOK REVIEWS PROGRESS IN DIVINE UNION. By the Reverend Raoul Plus, S.J. 136 COLORED CATHOLICS IN THE UNITED STATES By the Reverend John T. Gillard. S.SIJ. 136 ONE INCH OF SPLENDOR. By Sister Rosalia of Maryknoll . 137- LITURGICAL WORSHIP. By the Reverend J. A. Jungmann, S.J. 138 MARYKNOLL MISSION LETTERS ~ . , . . 140 QUESTIONS AND ANSWERS 7,. Communion on Holy Thursday . 1,41 8. Obligation of Sponsor in Baptism or Confirmation . 141 9. Separation of Novices and Postulants at Recreation . 142 10. Superior's Right to Read.Mail of Subjects . . . 142 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 143 REVIEW FOR RELIGIOUS, March, 1942. Vol. I. No. 2. Published bi-monthly: January, March, May, July, September, and November, at The College Pre~s, 606 Harrison Street, Tope~ka~ Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Application for second class entry pending. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Copyright, 1942, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S'. A. Saint: Joseph's Titles t:o Religious Honor Aloysius C. Kemper, S.J. THERE is no need at the present day to undertake a § vindication of the honor paid to St. 'joseph, foster-father of our Lord and most chaste spouse of Mary. Devotion to. him has taken so firm a hold on the popular mind, and his cult hag been so repeatedly and unstintingly approved by the Church, that St. ,Joseph stands next to Mary as the Saint °most highly esteemed and honored in the celestial hierar~chy. It is perhaps no vain hope to look for a marked increase in devotion to him and in a more insistent, confident appeal to his mighty intercession in the stress of the actual national and international crisis. St. ,Joseph ~was indeed from time immemorial regarded as eminently a social patron by various groups and religious families, in view of his headship of that singular holy group, the Family of Nazareth.- In 1621 the General Chapter of the Carmelites chose him officially as patron of the whole Reformed Order. Soon after began to appear for the first time the title of Patronage of St. 'jose~ph under which the holy Patriarch was'honored by numerous orders, religious bOdies, kingdoms and states both in the old and new world. It was not until 1847, however, that Plus IX extended the feast of the Patronage to the universal Church. From that papal grant the devotion received a new, vivifying impulse that resulted in a truly phenomenal growth. It was again Pius IX who, during a particularly calamitous period of his pontificate, bethought himself of a new title which had not until then been bestowed on any angel or saint. 'On the feast of the Immaculate Conception, in 1870, the " 74 ST. J,OSEPH'S~ TITLES TO HONOR Holy Father declared St. Joseph Patron of the Universal Church, the proximate motive for this elevatioff, being that "at this most sorrowful time the Church herself is beset by enemies on every side,, and oppressed by grievous cidamities, so that .wicked men imagine that at last the gates of hell are prevailing against her." The immediate occasion, then, for the new title was the urgent crisis of the Church at the moment. But in the same decree a more general motive for the papal action is al!eged: '"On account of this sublime dignity (of foster-father of Jesus) which God conferred on His most faithful servant, the Church has always most highly honored and lauded the most Blessed Joseph next after his Spouse, the Virgin Mother of God, and. has implored his intercession in all her great necessities." No one can fail to detect in this pontifical utterance a very sig-nificant placing of St. Joseph as one to be honored next to Mary. Nearly twenty years later, on August 15, 1889, Leo XIII issued a warmly enthusiastic encyclical letter1 -on devotion to St. Joseph. It is worthy of note that he ~hose another principal feast of Mary for this pronouncement. In it, in a more explicit manner, he placed Joseph after Mary . in the hierarchyof the Blessed, insisting "that the Christiafl people should grow accustomed to implore with an especial piety and confidence, together with the Virgin Mother of God, also her rnos~ chaste spouse, the Blessed Joseph." After recognizing that the cult of St. Joseph had advanced notably since the declaration of the Universal Patronage, Leo XIII wished to add his own authority in moving Chris-tian piety to new endeavors. He not only vindicated to St. Joseph his proper place in the devotion of the faithful next to the Virgin Mary, but for this he assigned two out- 1Quaraquarn pluries. Cf. The Ecclesiastical Review, Vol. 1, P. 362. 75 AI~OYSIUS C. KEMPI~R standing reasons, whicl~ he first briefly Stated, then feelingly expounded: "Jos.eph was the husband of Mary and the reputed father of Jesus Christ. From these two prerogatives derive all his dignity, grace, sanctity, and glory. Undoubtedly the dignity of the Mother of God is so sublime that nothing can excel it. Yet because between ,Joseph and the Blessed Virgin there existed the bond of matrimony, there can be no doubt that he approached more closely than any One else to that most lofty dignity by which the Mother of God sofar surpassed all other creatures . . . Again" he alone stands forth amongst all men by the singular dignity of having been divinely chosen to be the guardian of the Son of God, and considered by men to be His father." Here, then, is officially stated the basis of all solid devo-tion to St. Joseph, namely, his eminent dignity which sur-passes that of all the saints excepting only the Blessed Mother of the Redeemer. This dignity moreover is due to Joseph's position in the Holy Family of which he is the divinely appointed head and guardian, as husband of Mary and foster-father of Jesus. The marital and parental func-tions which he thus exercised in that l~lessed Family impli-cate him as closely as may be in the carrying into execution of the mystery of the Incarnation of the Son of God. "When the fulness of~ time came, God sent his Son, born of a woman, born under the Law, that he might redeem those who were under the Law, that we might receive the adop-tion of sons" (Galatians 4:4). In tha~ tremendous drama 3oseph had more than an accessory par~ to play. His coop-eration was essential. He was appointed to live and labor within the inner circle of the Incarnation, and his whole activity was displayed in the secret unfolding of this mystery. 76 ST. JOSEPH'S TITLES TO HONOR Joseph's actual presence and operation .within the circle of the Incarnation is vouched for by the simple gospel nar-rative familiar to every child. Je,sus, Mary, andJoseph are there always found together, the latter as husband of Mary and father of Jesus. In the genealogy according to St. Mat- . thew (1: 16) we read, "And Jacob begot Joseph the hus-band of Mary." Again (1:18) "When Mary his Mother was betrothed to Joseph"; ( 1 : 19) "But Joseph her husband being a just man. "; (1:20) "Do not be afraid' Joseph ¯. to take to thee Mary thy u2ife"; (1:24) "So Joseph. to0k.unto him his u2ife.'" The relation of husband and wife between Mary and Joseph is thus plainly asserted in St. Matthew. Both Matthew and Luke frequently place the three holy persons inimmediate j.uxta-position. Thus, (Matthew 2:13) "An angel of the Lord appeared in a dream to Joseph, saying, 'Arise, and take the child and his mother, and flee into.Egypt'." Four times in the brief nar-rative of the flight into Egypt are the three names thus brought together. St.Luke (2-:16) tells us of the shep-herds that "they found Mary and Joseph and the babe lying in the manger." This Evangelist is particularly intent on calling attention to a true parental relationship that bound .Joseph .to the divine Child. Thus (2:27) "And when his parents brought in the child Jesus" (at the Purification); (2:33) "And his father and mother were marvelling at the things spoken concerning him"; (2:41) "His parents were wont to go every year to J.erusalem"; (2:48) "Behold thy father and I have been seeking thee. sorrowing." These latter words, spoken under stress of strong emotion, quite unconsciously reproduce the manner of address current in the holy house at Nazareth. The character of the mutual relations within the Holy Family is thus clearly established in the gospel; Joseph is the bus- 77 ALOY$1US C. KEMPER band of Mary and in a true sense the father of Jesus. The point that should be emphasized on reading this narrative is, that Joseph is not an extrinsic companion to a closely united pair, nor a mere accessory, interested specta-tor, or helper, but is an integral and essential member of this sacred trio. This is a truth that seems often not to have been fully recognized even by those bent on showing Joseph ~his due honor. In the popular mind particularly,due per-haps inpart to catechetical instruction that was calculated to.be both safe and adequate, St. Joseph is the victim of a minimizing p~ocess that deprives him of his full dignity. Frequently the negative statement is stressed that as man 3esus had no father, and that consequently all genuine paternity should be denied his appointed guardian; or that Joseph was merely reputed to be the father by men who mistakenly looked upon Jesus as the carpenter's Son, Jesus not being his Son at all. Similarly it is often thought that ~Joseph was not the real husband of Mary, but only a faith, ful protector, serving as a safeguard to Mary's undoubted ¯ genuine motherhood in. the public eye, a consort-in name but not in reality. Besides, Mary's ~rirginity, sealed by vow, might seem to preclude the possibility of a true mar- ¯ .riage contract that would mak~ the two strictly man and wife. As a result of this endeavor to shield the exclusive divine sonship of the Child, and the virginal conception of the Mother, Joseph's full dignity is sacrificed; and he is denied the glory of the very position whence "derives all his dignity, grace, sanctity and glory," as we heard Leo XIII claim. Joseph is thus reduced almost to the status of an honorary member of the Holy Family and counts for little in the scheme of the Incarnation, Indeed, what appear to us unworthy travesties of the true glory of St. Joseph were 78 ST. JOSEPH'S TITLES TO HONOR seriously maintained and defended by more than one Cath-olic author even during the pontificate Of Leo XIII. How false such a rating of the position of the great Patrihrch would be becomes at once evident if we briefly examine the reasons that underlie the succinct gospel state-ments above enumerated. First of all, the Blessed Virgin contracted a true and proper marriage with Joseph, and this is a truth of faith according to all theologians. There was, therefore, no true sense in which it might .have been said of Mary that she was the reputed wife of Joseph. In the case of both, virginity and marriage were most perfectly con-joined, so that, as LeoXIII strongly urges, bothoare at the same time perfect exemplars of virgins and spouses. The teaching of the Church, confirmed by the Council of Trent, supposes that a true and perfect marriage bond subsists, even ihough the parties do not consummate their union. Such a marriage bond, with all its consequent .rights and duties, existed between the virgin Joseph and the Virgin Mary. They were mutually possessors and guardians of each other's spotless virginity. In the second place, it must ever be borne in mind that Joseph was the father of Jesus in a very real sense. The express statement of the gospel to this effect is not-to ~be qualified by reducing this relationship to a paternity that was only apparent. It was indeed a paternity entirely unique in kind, but most true in every, sense except the one which would make Jesus the Son of Joseph by natural gen-eration. This latter relation Scripture itself is careful to exclude; and it is with reference to this wholly natural paternity that Joseph is asserted to have been merely the reputed father of the Child. Jesus was not the carpenter's Son in the only way the people probably suspected. But He was the virginal, fruit of Mary's womb which could 79 ALOYSIUS C. KEMPER never becomingly and above suspicion have been brought into the world except within the chaste union and intimacy of two virginal spouses. It was entirely necessary for the blessed consort to shield in public esteem the fruitful vir-ginity of his true spouse: and even in this restiicted sense his paternity was no empty name. In what other sense it was real and w~olly admirable will be presently shown. Another consideration to be carefully weighed is this. In the divine plan the whole mystery of God becoming man was to remain profoundly hidden until such time as the reality of this divine prodigy of love could profitably be made public. 3esus Himseff only very gradually and with consummate prudence revealed His divine filiation during His public ministry; and its full import, inclusive of the virgin birth, was scarcely even surmised during Christ's earthly lifetime except by a favored few. Before it became finally known, 3oseph had already departed~this life, when his office of duly obscuring and shielding both the divine Son and the Virgin Mother bad been brought to a close. But this function of obscuring for a time both the Son and the Mother, necessary though it was for the proper execution of the divine decree, was neither the only one nor the most important one to give reality and splendor to the paternity of 3oseph. Suarez2 tersely says: "The Blessed 3oseph not only bore the name of father, but also the sub- Stance and reality which belongs to this name, in as far as it can be participated by any man, carnal_ generation alone excepted. He possessed accordingly a father's affection, solicitude, and even authority." He was fully and admi-rably a father to 3esus in providing Him a true home with all its unspeakable, charming intimacy, with early educa-tion, protection against danger, sustenance earned in the ZDe M~Isteriis Vitae Cbristif'Q. 29, Disp. 8, Sect. 1, n. 4. 80 ST. JOSI~PH'S TITLES TO HONOR sweat of his brow, and all of these exercised in a most per-fect and holy way, towards a Son truly his, as no father either before or after him, In addition to this intimacy Leo XIII, in the encyclical already referred to, thus expresses the reality of Joseph's fatherly office: "Accordingly, from this double dignity (as husband of Mary and father of Jesus) there followed spon-taneously the duties which nature prescribes for fathers of families, so that Joseph was the legitimate and natural guardian, curator, and defender of the divine house over which' he presided. These offices and duties he zealously exercised until the end of his lifel He strove to protect his spouse and the divine Child with supreme love and daily assiduity. He provided by his labor whatever was neces-sary in diet and maintenance for both. He was ever the unfailing companion, helper and consoler of the Virgin and Jesus." These are titles to a singularly sublime father-hood that is ill served by heaping about it the familiai denaturing negatives: "as man, Jesus had no earthly father; Joseph was only/ the foster-father, the reputed father of Jesus, not His real father in any sense." Such, then, are the titles on which isbased the dignity of St. Joseph: he is the true husband of Mary, a real father of Jesus, and an intimate, necessary cooperator in the strategic~ us.hdring into the world of the Incarnate Word. We haye. already heard two popes conclude frbm this unique and exalted position of Joseph that in dignity he excelled all the saints except bnly Mary Immaculate. It is true the Imitation (Book III, 58, n. 2) cautions us not to compa.re the saints one with another or to dispute their relative graces and merits. But for the Virgin and St. Joseph the comparative method alone does justice to the father and mother of Jesus, and most of the Fathers and ecclesiastical ALOYSIUS C. KEMPER writers have resorted to it in their case. Mary's incompa-rable excellence amongst the saints as the Mother of God entitles.her to a special worship reserved exclusively to her which, theologians style h~/perdatia. Since St. 2oseph is now by common consent ranked next to her as belonging to the hypostatic order, as we have seen, attempts hace been made to secure for him also a singular worship to be styled protoclalia, that is, the highest honor paid to any saint after Mary. The Church has not yet yielded to these entreaties, as she has also thus far refused to admit his name into the Cor~iiteor and the Canon of the Mass. On the other hand she has not shown herself averse to the claim now every-where urged that ~loseph is after Mary the greatest of the saints. Rival claims might be made in the case of St. ,lohn the Baptist and the Apostles, and these claims have been care-fully weighed by theologians. Of the Baptist our Lord Himself declared, "Amen I say to you, among those born of women there has ndt risen a greater than ,lohn the Bap-tist" (Matthew 11: 11). Yet our Lord could not have meant tl~is in an absolute sense, for He immediately adds, "Yet the least in the kingdom of heaven is greater than he." Relatively to all the patriarchs and prophets of the Old Law the Precursor of the Lamb of God must be placed at the head of them all. It is revealed that he was cleansed from original sin before his birth, but even this extraordinary privilege leaves him still outside the exalted circle of the Holy Family and the immediate actors in the execution of the Incarnation. The question of the superiority of the Apostles in dig-nity over all the other saints except the Mother of God has been reverently asked through the centuries, and conflicting answers have been given. St. Anselm amongst others 82 ST. JOSEPH'S TITLES TO HONOR declares: "Even the Baptist was inferior to'the Apostles in dignity for there is no ministry greater than the aposto-late." St. Thomas seems to favor this view. Suarez~ how-ever; ventures it as a probable opinion that the ministry of St. 3osepb was of a higher order than that of the Apostles for the reason that the latter pertained to the simple order of grace, while Joseph was immediately associated with the Author of grace within the order of the hypostatic union. Hence this theologian modestly concludes, "it is not temer-arious or improbable, but on the contrary a pious and very likely opinion thatSt. 3oseph excelled all other saints in grace and beatitude." The view of St. Thomas he explains by remarking that the Angelic Doctor regarded the aposto-late as the highest ministry in the New Testament; whereas the office of the foster-father of Jesusbelonged properly neither to the 01d nor to the New Testament, but to the Author of both who as the "cornerstone joined them into one." This probable and still too conservative opinion of Suarez, however, has long ago yielded to the unquestioned belief voiced by Leo XIII when he unhesitatingly declares: "There can be no doubt that he (Joseph) approached more closely than any one else .to that most lofty dignity by which the Mother of God so far excelled all other creatures. " We have thus considered the sublime dignity attaching to the double office of Joseph as father of JeSus and spouse of Mary. From this dignity may at once be deduced the eminent gifts of grace with which he was endowed and the incomparable sanctity he attained. It is a theological axiom that God duly apportions grace according to the state and office to Which He calls a soul. Joseph's correspondence with this grace was so perfect that Scripture is content to style him, even before his union with Mary, simply "a just BLoc. tit. sect. 1, n. 10; sect. 2, n. 6. ALOYSIUS C. KEMPER man." How he must have advanced to unspeakable per-fection of sanctity through all the years of daily contem-plation and intimate association with the holy and Immacu-late Virgin, his spouse, and the Holy of Holies, the Incar-nate Son of God! Truly, the life of heaven on earth! A second corollary is deduced by Leo XIII from Joseph's position in the Holy Family. "The divine house," says the.Pontiff, "which Joseph ruled by. fatherly author-ity contained the beginnings of the nascent Church." As a consequence "the blessed Patriarch considers the innu-merable multitudes of Christians that compose the family of the universal Church as entrusted to him in a .special way, and that in it, as the husband of Mary and the father of Jesus, he enjoys practically paternal authority." The dig-nity, sanctity, and power of Joseph, these three are on a par in the mind of the Holy Father; hence his whole ericyclical is a ringing exhortation to all the faithful and to the uni-versal Church to "go to Joseph," to honor him as his exalted dignity demands, to emulate the virtues of his sanc-tity which are resplendent for all classes in the Church, and to have recourse with unfailing confidence to his very real 'fatherly authority by which he is still "lord over his house-hold and ruler of all his possessions." The exhortation of Leo XIII is as timely today as when first uttered; nay if possible, it has grown in timeliness and urgency. Today more than ever, under stress of the most colossal menace that has ever threatened Church, .state, and civilization itself, we shall not fhil to remember one cer-tain haven of refuge, and to make it a precious habit of our spiritual life' in all our needs, to "go to Joseph," after Mary, the greatest of saints. 84 The Scapular Devo!:ion and !:he Sabba!:ine Privilege William A. Donaghy, S.3. ALTHOUGH thousands of Catholic~ loyally wear the little cloth yoke which is the symbol of their ~levo. tion to our Lad~, many of them are unaware of the Spiritual wealth with which the Church has endowed the Scapular. Most Catholics~ moreover; are ignorant of the wide variety of scapulars; and there are many minor points and problems connected with the devotion that even reli-gious might profitably consider. It is the purpose of this article to present a brief sketch of the devotion's historical background, to give some of the theology connected with it, and to indicate moral and pastoral aspects of it. The traditional account of the rise and growth of the Scapular devotion brings us back tO the thirteenth cen-tury. In those ancient days, the English Crusaders brought back to England from Palestine a little group of .hermits who had been living the religious life on Mount Carmel, the rugged backdrop against which Elias the prophet had confounded the priests of Baal, as the Third Book of Kings recounts. In England, these brethern were joined by a fiery hermit named Stock--so called, because he had been living peni-tentially in the trunk, or stock, of a tree. Much like the Baptist was this shaggy zealot, in his rough clothing, his gauntness, and his white-hot devotion to God. When he attached himself to the Carmelites, he took tl~e significant name of Simon, a name wealthy in memories and prophetic of leadership. The tiny band prospered so well in England that soon WILLIAM A. DONAGHY their numbers demanded some sort of local supervision and jurisdiction. Simon Stock was named Vicar-General and, in the year 1245, he was designated General of the whole. ¯ order. ~ All along, the ideal of these holy men had been one of strict seclusion, prayer, and penance. But at that time, even as in our own, students were thronging to the universi-ties; and the need of a highly educated clergy to guide this intellectual generation became increasingly apparent. Simon decided to train his younger members to meet this demand: buk some of the elders regarded his decision as a desertion of the cloister and a dangerous innovation against which they "firmly set their faces. Meanwhile, outside the cloister walls, jealous eyes had been observing the rise and growing influ-ence of the Friars, and now these enemies raised an outcry for the suppression of this "upstart" order. Sagging beneath his ninety years and the burdens of office, besieged from Without and suspected within his own household, Simon Stock withdrew, in 125f, to the mon-astery at Cambridge, where he begged a sign of solace from the Queen of Heaven. Apparelled in light and attended by angels our Lady appeared to him holding in her hand the- B~own"Scapular: "Receive, my beloved son," she said, "this habit of thy order; this shall be to thee and to all Carmel-ites a privilege, that whosoever dies clothed in this shall never suffer eternal fire." Almost a century later, Mary appeared again, this time to the man who was short!y to become Pope 3ohn XXII. To the future Pontiff, she gave new evidence of her gener-osity and extended and enlarged the Scapular Promise by an addition which has come to be known as the Sabbatine or Saturday Privilege." Afterhis elevation to Peter's chair, 3ohn published this private revelation in a Papal Bull. Our 86 THE SCAPULAR DEVOTION Lady had assured him that she would release from Purga-tory any members of her order on the Saturday following their deaths. Let us now examine these promises more in detail to see what they mean and imply: The Scapular promise, in the first place, comprises.two elements: 1) "Whoever dies clothed in this habit"; 2) "shall not suffer the fires of Hell." Now, only the members of the Carmelite Confraternity are entitled to wear the "habit," that is, the Brown Scapu~ lar. Hence the words of our Lady, "clothed in this habit," involve membership in that confraternity. One must, therefore, voluntarily enlist in Mary's great brotherhood before a priest authorized either by the Holy See or by the Carmelite General, to receive members. The officiating priest, moreover, unless he has a special privilege to the contrary, must enter the name of any new confrfire in a reg-ister of the Confraternity. Now formally admitted, the candidate is allowed to wear the Scapular; he is now "clothed in this habit." Obviously the large habit of Carmel fulfills this condi-tion; as does its small imitation, the Brown Scapular. And by grant of Plus X, in 1910, the scapular medal may now take the place of any cloth scapular in which one has been validly ~nrolled1. The subsequent words of the Scapular promise guaran-. tee that any wearer of the "habit" will escape the fires of hell. We must not, however, interpret this falsely. A man who dies in mortal sin, no matter what his garb, cannot be saved; that is eternal truth. What, then, does the assurance 1In allowing the substitution of the medal for the various scapulars, Pins X stated that those wearing the medal could gain all indulgences and participate in all spiritual favors attached to the scapulars. Nevertheless, some consider it safer to use the Brown Scapular itself when trying to bring about the death-bed conversion of impeni-tent sinners. Cf, The Ecclesiastical Reoiew, 3ul~r, 1941, p. 43. reED. 87 WILLIAM A. DONAGHY . mean? To determine the meaning, it will help to recall the general nature of the various scapular confraternities. As we shall see later, there are many scapulars and many ¯ scapular confraternities. Through the years, the Popes have decreed the patronage, ,guidance, and control of these pious org:inizations to different religiqus orders and con-gregations of the Church., When, therefore, a man joins a confraternity, he aggregates himself in some degree to the religious body which has special control of that confra-ternity; and he thereby participates in the end and purpose of that order or congregation. All these great religious :communities have this in common, that it is their aim and intent to strive towards perfection in the spirit and accord-ing to the path of the three evangelical counsels of poverty, chastity, and. obedience. In their .degree, the scapular con,- fraternities share the aim and object of the parent order or congregation; .hence the confreres, to a limited extent, pledge fidelity, to the same high evangelical ideal. Merely to wear the scapular without baying this spirit in the soul would not only not be virtuous; it would be perilously close to, the,dry and sterile Pharisaism which our Lord so mercilessly, .ondemned. The scapular, .too, is a link which binds the wearer to the members of the first and second orders and to his fellow .members in the confraternity, thus enabling him to share on earth some of .the special fruits of the communion of saints. How absi~rd'and dangerous it would be, then, to imag-ine that th~ scapular is a magical amulet, charm, or fool-proofs. passport to heaven! Against the Semi-Pelagians who exalted man's natural powers and self-sufficiency the Coun-cil of Orange hurled a definition which re-echoed in Trent. For the Church teaches that even for the just man, the actual grace of perseverance requires a special help from 88 THE SCAPULAR DEVOTION God. It is in the light of this dogma, in fact, that some great theologians seem to understand the Scapular p.romise; for they interpret it to mean that anyone dying in our Lady's . confraternity and wearing her scapular will receive through her at the hour of death either t.he grace of perseverance or the grace of final contrition. The lessons for the office of St. Simon Stock quote the promise. But before he sanc-tioned- the office, Pope Leo XIII inserted the adverb "piously" ("pie"), to make the promise read: "Whoever dies piously wearing this habit will not suffer the flames of hell." Turning now to the Sabbatine or Saturday Privilege, .we find that the Bull of John XXII proclaiming the privi-lege declares that our Lady wanted John "to. make known to all that on the Saturday following their death she would deliver from Purgatory all who wore the Carmelite Scapu-lar." In a Bull of approbation, Paul V confirms the prom-ise but confines its application to those "who in life wore our Lady's habit, were chaste according to their state, recited the Little Office, and abstained on Wednesdays and Satur-days except when Christmas fell on one of those days. These: clients will Mary help by her intercession and her special protection after their death, especially on Saturday, the day which the Church has especially dedicated to. her." It is worthy of note that a priest who has the faculty of receiving candidates into the Scapulhr Confraternity. has also the power to commute the conditions necessary for the Sabbatine Privilege and to substitute other devotional practices. As Pope Paul. lays them down, the requirements whereby one renders oneself eligible for the Sabbatine privilege are too clear to need further explanation. Once again the shining sanity and unshakable love of truth WILLIAM A. DONAGHY which characterize the Church have removed any danger of pre.sumption or superstition. Thus far we have given the traditionally accepted accounts 6f these two private revelations to St. Simon Stock and Pope 3ohn XXII and have made the obvious commentary on them. However, it is only fair to admit that these revelations have been attacked not only by non- Catholics but by sincere Catholic scholars as well.- For-tunately, ¯ we do not have to examine the evidence of the conflicting parties and decide the matter for ourselves. .We can raise the whole controversy to the higher plane of dogmatic values. Several Pontiffs have blessed and approved the scapular promise and the Sabbatine privi-lege; under the watchful eye of the Church, thesedevotions have been preached for centuries; and such confirmation of their validity is sufficient proof for the Catholic mind which realizes that the living, teaching Church rests not on the cornerstone of a library but on the Rock that is°Peter. It is true, .of course, that the great public revelation which Christ committed to His Apostles closed with the death of the last Apostle. It is this. fixed and unchanging body of truth which the Church guards. When from time totime She defines a dogma; she affirms that the truth in question,, actually and really is part of ,that' Apostolic deposit of faith. Other private revelations which have come to individuals down through the ages/neither augment nor complement the Apostolic revelation. Strictly speaking, therefore, one is not bound ,to beli~v,e in them; nor, do they. as such, pertain to the authority of the Church. But it is the office of the Church authentically to interpret and authoritatively to decide whether or not the content of such revelations agrees with the eternal truth of which she is divinely instituted custodian. She could not condone any 90 THE SCAPULAR DEVOTION offense against either faith or morals. In his great work on the Sacred Heart devotion, which was privately revealed to St. Margaret Mary, Father Bain-vel points out that the Church's approbation signifies that there is nothing in the devotion contrary to faith or morals. Moreover, Margaret Mary's holiness, on which the Church has set the crown of canonization, is ampl~ testimony of her right to,be believed. The apparition to her is, as Father Pesch notes, only the occasion of public worship of the Sacred Heart; the real reason for the worship is the author-ity of the teaching Church accepting the devotion and incorporating it into her liturgy. So, too, with the Scapular devotion. No matter what one may think of its historical foundations, it rests on the bed-rock of divine authority. Perhaps there is no bette~r proof of the Church's attitude towards the Scapular than the indulgences, almost "innumerable" as St. Alphonsus exclaims, which she has heaped on it. Best known and most widespread of all scapulars is the Carmelite Brown Scapular, to which the foregoing remarks apply. But there are many other scapulars. One fre-quently hears references to the "five scapulars"; and it might be interesting to mention and describe them sketchily. The white scapular of the Most Bleised Trinity, marked by a blue and red cross, is the badge of the confraternity associ-ated with the ~Trinitarians. Then there is the red scapular of the Passion, control and direction of which Pius IX com-mitted to the Lazarists; the blue scapular of the Immaculate Conception, under the Theatine Fathers; the black scapular .of the Seven Dolors represents the confraternity which the Servite Fathers direct. These, with the Carmelite scapular, are the "five scapulars." As we have mentioned, a priest receives the faculty to 91 WILLIAM A. DONAGHY admit members into these various confraternities either from the Holy See or from the General Superior ofthe reli-gious family in charge of the confraternity. The receiving priest must-bless the scapular and invest the candidate with it, although it is sufficient investitureif the priest simply lays the scapular across the shoulder of the recipient. During a mission, or when there is a great crowd of candidates to be admitted, some priests have the power of enrolling people in the scapular without personally placing it on the person who is to wear it. For the blessing of a scapular, the simple .sign of the cross is not sufficient; the priest must use the prescribed formula, which is necessary for validity, though he may always use the shortest of the three blessings given in the Roman Ritual. Furthermore, any priest who has the faculty to bless scapulars and the resultant power to enroll candidates in the corresponding confraternities, has also the power to enroll himself. What of the scapulars themselves? They must not be round or oval but must be square or oblong; they must be made Qf wool, and, although it is permitted to ornament them with needlework.or painting,, the color proper to each must prevail. These conditions all affect validity. In the Ecclesiastical. Review for August, 19411 Mr. John Haffert pointed out that approximately half a million worthless Scapulars are bought annually in the United States. Unscrupulous dealers make them of felt, which is cheaper ¯ than wool. The cords binding the oblongs of the scapular may be of any material or color, except for the scapular of the Pas-sion which requires red woolen strings. The scapulars must be. worn constantly, but if one has laid them aside for a perio~t, he may resume wearing them and thus revive his title to the privileges and indulgences attached to them. 92 THE SCAPUL,~R DEVOTION Only the first scapular needs to be blessed; after that, one simply get a new pair and puts them on. The scapular medal is a substitute for the cloth scapu-lar, granted by Plus X, in 1910. Missionaries request~ed the concession, because the wearing of the cloth scapular was a great inconvenience for their native converts. The l~ontiff did not wish to have the medal supplant the cloth scapular, however: and his successor Plus XI permitted a protected scapular, enclosed in ~loth, to overcome objec-tions of a sanitary sort. Other great theologians look with regret on the passing of the cloth scapular and the popu-larity of the medal; but the medal has official approval and styles have changed so radically since 1910 that many more now have reason to substitute the medal for the cloth scapu-lar. ~!~rho may bles~ the scapular medal? Any priest having the power to bless that scapular which the medal is to replace; and a simple sign of the cross is sufficient to endow the medal with precisely the same indulgences which the cloth- scapular would enjoy.° In fact, the priest may bless many scapular medals, even if he cannot see them--as would be the case in a crowded church. But if a medal is to represent several different scapulars, the Sign of the cross should be repeated for each of those different scapulars. These are only a few aspec[s of, the scapular, the humble heraldic symbol of devotion to the Queen of Heaveri. There are many others and one might write a long work on the subject. But the whole matter is .admirably summed up for us, as far as its practical side goes, in the words of St. J~lphonsus de Liguori, the Church's great Doctor of Morals. He epitomizes his own attitude towards this devo-tion briefly and significantly: "For my own part," he writes, "I havebeen careful.to receive all these scapulars." Pert:ec!:ion and !:he Religious Augustine Klaas, S.J. " I. Introduction //r~EI~FECTION is for priests and religious. I am only a layman. I am fortunate to keep my soul in sanc-tifying grace. Perfection is not for me." --- Religious have often enough heard similar views expressed by good, exemplary layfolk, who seem to imply that they would lead the perfect life if only it were "for them." Is the life of perfection "'for them" ? Most certainly it is. Priests and religious have no monopoly on perfection. The invitation to it comes to the laity from the lips of Our Lord, Who, after He had explained the principles of perfection in the Sermon on the Mount, said to the multitude: "You there-fore are to be perfect, even as your heavenly Father is per.- .fect" (Matthew 5:48). St. Peter echoes these words in a letter to the Christian communities of Asia Minor: "As the One who called you is holy, be you also holy in all your behavior" (I Peter 1 : 15). And St. Paul: "This is the will ofGod,your sanctification". (I Thessalonians 4:3). Later St. Paul clarifies this. idea when he transmits to the Colos-sians the greetings of Epaphras, "who is ever solicitous for you in his prayers, that you may remain perfect and com-pl'etely in accord with all the will of God" (Colossians 4:12). That this is not an easy task was declared by Christ Himielf when He said to all: "If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow Me" (Luke 9:23). Though not always cor-rectly understood, even by religious, this doctrine of uni-versal perfection has been the constant teaching of the Cath- 94 PERFECTION AND THE RELIGIOUS olic Church. It is forcefully reiterated by Pius XI in his encyclical on St. Francis de Sales ($anuary 26, 1923) ;. "We cannot accept the belief that this command of' Christ (Matthew 5:48 above, previously cited by the Holy Father) concerns only a select and privileged group of souls and that all others may consider themselves pleasing to Him if they have attained to a lower degree of holiness. Quite. the contrary is true, as appears from the very generality of His words. The law of holiness embraces all men and admits of no exception. What is more, it appears that Francis de Sales was given to the Church by God for a very special mission. His task was to give the lie to the prejudice which in his lifetime was deeply rooted and has not been destroyed even today, that the ideal of genuine sanctity held UP for our imitation by the Church is impossible of attain-ment or, at best, is so difficult that it surpasses the capabili-ties of the great majority of the faithful and is, therefore, to be thought of as the exclusive possession of a few great souls. St. Francis likewise disproved the false idea that holiness was so hedged around by annoyances and hard-ships that it is inadaptable to a life lived outside cloister walls." Again, in the Encyclical on Marriage (December 31, 1930) : "For all men, of every condition and in whatever honorable walk of life they may be, can and ought to imi-tate that most perfect example of holiness, placed before man by God, namely, Christ our Lord, and by God's grace to arrive at the summit of perfection:" Hence, we see that men, women, and children, of every age, condition of society, and state of life not only can but should ascend the mountain of perfection even to its lofty summits. And they have done so. Some, like King Louis of 95 AUGUSTINE KLAAS France or Henry Of Germany, Queen Elizabeth of Hun-gary, Chancellor Thomas More of England or the lowly Benedict Labre of France, have been declared officially to have reached a heroic degree of perfection. Many more, like Matt Talbot, the lumberyard worker; Jerome Jaegen, the banker; Anna-Maria Taigi, the housewife; Frederick Ozanam, the professor; and Guy de Fontgalland, the pupil, have not yet been canonized. Tens of thousands more have their lives of heroic perfection writtdn only in the Book of' Life!. If the laity have a.strong invitation to strive for perfec-tion, the clergyhave a~command to seek that perfection implied in their high vocation. The Canon Law of the Church declares that "clerics must lead an interior and exterior life holiertha'n that of the laity and give thes~ the good example of virtu'e and good works." The .Bishop must see to it "that allclerics receive.~frequently the Sacra-ment of Pen;ince to be purified of their faults; that each day they apply themselves duriffg a certain length of time to the exercise of mental prayer, visit the Most Blessed Sacrament, recite the beads in honor of the Blessed M6ther of God, and make their examination of conscience . . . " (Cf. Canons 124-127). These-are essential spiritual practices leading directly to that high spiritual perfection demanded of the priesthood by.Christ and His Church., No one~ can read the ',Exhortation to the Catholic Clergy" of Pius X or.the Encyclical of Plus XI on the Priesthoodwithout being con-vinced of the necessity of perfection for the clergy. Their sublime calling to be "other Christs," their daily ministry 1Canon Arendzen raises an interesting question in The Clergg Review for October, 1941, p. 248. He wants to know whether the Church has ever canonized a married saint, apar~ from martyrdom? By married person he means one who ,actually lived in conjugal life till death, not widowers or widows, or persons who, though m~rried. lived as brother and Sister, at least for many years. If the answer is negative, it Would seem to indicate that abstinence from conjugal life is a prerequisite of heroic sanctity, or at least of canonization. What do our readers think about it? 96 PERFECTION AND THE RELIGIOUS of offering the Holy Sacrifice and of dispensing the Sacra-ments to the faithful requires much more than ordinary holiness of life. indeed, St. Thomas says that to serve Christ - in the Sacrament of the Altar "a greater interior sanctity is required than even the religious state demands." Then, too, effectiveness in apostolic work is altogether bound up with spiritual perfection. The Cur~ of Ars brought an averag~ of three hundred penitents a day to his confessional, not so much by eloquence of sermon or exactitude of litur-gical function as by his eminent personal holiness. So important is perfection for the clergy that theologians speak of a "state of perfection" for him who has the plentitude of the priesthood, the Bishop: his consecration presupposes in him a high degree of perfection already attained. Religious also are said tO be in the "state of perfection," that is, the state of perfection to be acquired. Religious are not necessarily perfect when they enter into the religious life, but they have the obligation to strive for perfection; they must put forth an honest effort to attain to it. The Canon Law of the Church defines the religious state as "the firmly established manner of living in community, by which the faithful undertake to observe not only the ordinary pre-cepts but also the ~vangelical counsels, by means of the vows of obedience, chastity, and poverty" (Canon 487), ~and declares that "each and every religious, superior as well as subject, is bound to tend toward the perfection of his state" (Canon 593). Hence, perfection is the specialty of reli-gious, the object and goal of their whole lives. They must strive earnestly for it, according to their particular institute and rule. Indeed, to refuse outright to do so, cannot-be excused from sin. The nature and limits of this obligation upon religious to strive for perfection will be discussed in a later section of thi~ article. This, at least, is true: there is AUGUSTINE KLAAS no state of life in which perfection is easier of attainment,. since in the religious life so many obstacles t6 it are removed and so many efficacious means to achieve it ~are provided. Hence, .it is not at all surprising to note the preponderance of religious who have been raised to the honors Of the altar. Statistics show that of the one hundred and forty-six saints canonized between 1600 and 1926, one hundred and ten were religious~. In a world-wide radio broadcast on Febru-ary 12, 1931, Pope Pius XI addressed to the religious of the Whole world these encouragin~ words on the excellence Of the religious life: "Sfriving after thebetter gifts and observing not only ' the precepts but also the wishes and counsels of the Divine King and Spouse by the faithful observance of your holy vows and by the religious discipli.ne of your entire lives, you render the Church of God fragrant with the odor Of vir-ginity, you enlighten her by your contemplations, you support her by your prayers, you enrich her by your knowl-edge and teaching, you daily perfect and strengthen her by your ministry of the word and by the works of your apos: tolate. Therefore, as you are partakers of a truly heavenly and angelical vocation, the more precious the treasure you carry, the,more careful watch you must keep, so that you do Got only make. your vocation and election certain, but also .that in you, as in most faithful and devoted servants, the Heart of .the King and Spouse may find some consolation and reparation for the infinite offenses and negligences with which men requite His ineffable love." II. Perfection, In General Perfection, then, is for the layman, the cleric, anti in a peiuliar way for the religious. Whatever may be the pre- 2Incidentall~r. the first nun to be solemnl~r canonized b~i the Church was Saint Clare of Assisi. She died in 1253 and was canonized in 1255. Her feast is celebrated on August 12. PERFECTION AND THE RELIGIOUS cise nature of the obligation and invitation to perfection, it is certain that perfection is possible for all. and strongly urged upon every one without exception. Does this mean that perfection is manifold? Is there one kind of perfection for the layman, another for the priest, and still another for the religious? By no m~ans. Perfection is one. Essentially, perfection is the sameforall. It is the same as to object and general means. What differences occur, are only incidental, a matter of different specific means employed, a matter of different circumstances, environment, and opportunity. Nor do religious orders and dongregations differ essentially as to the perfection for which they strive, each in its own particular way. Basically, the perfection of Francis of Assisi, Benedict, Dominic, or Ignatius Loyola does not differ from that of Theresa of Avila, 2oan of Arc, Sophie Barat, .Pius the Fifth, Charles Borromeo, John Vianney, Thomas More, or Francis de Sales. There are many lanes and many types of ~ars On the lanes and various travellers in the cars, but there is only one broad highway of perfed-tion leading to God. What is the nature of this common essential perfec-tionmperfection in the strict sense--sought after by lay-man, priest, and religious alike? A simple illustration or two will help to clarify our ideas. A watch is perfect when~ it fulfills the purpose for whic~ it was made, namely,, to tell the correct time. This it will unfa!lingly do if all its parts are in place and if it functions exactly. Presupposing the parts, a watch's perfection lies mainly in its functioning, in its faultless activity. Not that a perfect watch must always be running. It must however be capableof running per-fectly, capable of achieving its purpose, the telling of ,the exact time. Hence, we may say that the perfection of a watch consists in its habitual disposition to' function so as 99 AUGUSTINE KLAAS to unerringly tell the time. Or consider the student. The purpose of the student is to acquire the knowledge and intellectual proficiency demanded by the academic degree he is seeking. Granted that he has talent, sufgicient health, books, and other necessary acquirements, he will secure this kriowledge and consequently his degree by his activity,, his mental activity reflection, study, and research. And, other things being equa.1, the more develof0ed and precise his intellectual activity~ is, the .more perfectly will he achieve his purpose, the acquirement of knowledge and his degree. The perfection of the student therefore consists mainly in his intellectual activity. This does not mean that he ceases "to be a student the moment he stops studying, for he remains a student even though he '. sleeps~-of course, at-the proper time and place! What~makes him a student is an acquired disposition, a habit of intellectual activity in the pursuit of knowledge. The m6re perfect his mental habit and activity are, the more perfect a student will he be and the more per, fectly .will he .acqui/e knowledge and his degree. The purpose for which God. made man is that~ ulti-mately man be united to God in the enjoyment of the beatific vision in heaven. Now, this union admits of degrees. It will be more perfect in proportion as-sancti, lying grace is gr~eater in the soul when man comes :to the end of his earthly life. Thus, practically speaking, man's~per~ fection in this life consists in maintaining and increasing sanctifying grace in his soul, so that this life of grace may grow more and more "to perfect manhood, to the mature measure of the fulness of Christ" (Ephesians 4:13). How is this sanctifying grace increased in the soul? In two ways: first, by the worthy reception of the sacraments, which of themselves, as God's instruments for imparting grace,---ex, opere operato, as the theologians say,mincrease 100 PERFECTION AND THE RELIGIOU6 sanctifying grace in the soul; and secondly, by our activ-ity, bex opere operantis which can merit an increase of sanctifying grace. Like .that of the watch and student above, our perfection will consist principally in our activity. But what kind of activity? Not necessarilyphysical activity, for the Brother who excels as an athlete will not inevitably be more perfect than the Brother bound by paralysis to a wheel-chair. Neither does perfec~tion consist in mere intellectual activity, since Sister Mary Sapientia hugging her doctorate of philosophy is not necessarily more perfect than Sister Mary Martha hugging her pots and pans in the kitchen. Possibly Anna-Maria Taigi, that incom-parable plebeian housewife and mother, was more perfect than her learned confessor, and Guy de Fontgalland than some of his professors. Perfection does not consist in physi-cal prowess or intellectual acumen; perfection is concerned principally with will activity, that is, moral activity, the doing of good. And this moral activity is not merely natural: many pagans in the modern world do an immense amount of good but they are far from the perfection we are speaking of. When we speak of perfection we mean super-natural moral activity, that will activity which presupposes sanctifying grace in the soul and has the assistance of actual grace in its performance. Furthermore, perfection does not mean a bare minimum of doing good, but the utmost in quantity and quality, according to our capacities of nature and of grace, according to our circumstances of time, place, and opportunity. By frequent acts of doing good we merit an increase of sanctifying grace in the soul. By frequent acts of doing good a stable disposition or readiness" to do good. is formed, which in turn facilitates further good acts. Hence,- spiritual perfection may be defined as fi habitual supernatural disposition or readiness to accomplish as much good as one's IOL . AUGUSTINE KLAAS capac.ities and opportunities permit. By the' acts that flow from this disposition, by doing the maximum good, we achieve our life's purpose, the maximum growth of sancti-fying- grace in our souls and ultimately a greater union with God in the happiness of heavens. In heaven alone shall we ac.complish good to the t:ult extent of our capacities of nature and of grace. On earth, only two persons have done so, Jesus Christ, because He was the God-Man, and the Blessed Virgin, by special privi-lege. Ordinarily, however, it is impossible to realize this supreme ideal of perfection. In fact, it could be heresy to say that it were possible, for Catholic theology teaches that without a special privilege we cannot abstain for a lengthy period of time from committing at least semi-deliberate venial sins, that is,.sins of frailty and surprise, and hence, to that extent, we shall always fail to do our full measure of good. To the end of our lives we shall ever sincerely pray "forgive us this day our trespasses." The Church has condemned repiatedly the doctrine of an entirely~ sinless perfection in thisworld, as was taught by Pelagius, Molin0s, and others. On the other hand, the Church has also con-demhed in no uncertain terms the Alumbrados and the Qaietists for maintaining that we can arrive at such a state of lofty perfection that, overflowing~ with divine grace, we can neither progress nor regress any more in the spiritual life. Now, if there are limits to our sinlessness and limits tff our positive capacity for doing good, we can never accom-plish all the good of which we are theoretically capable: we can never reach the ideal norm of perfection. Neither did the saints attain tO it upon this earth. What, then, does aFor a fuller development of these ideas, confer Zimmerm~nn, Otto, S.J., Lebrbacb dee Aszetik, Herder, 1932, p. 16 ft. 102 DERFECTION AND THE RELIGIOUS perfection in this life really mean? It means an ~ver closer approximation to the ideal, the getting as near to the ideal as is humanly possible with the measure of God's grace.- given to us. This is exactly what the saints did. It means negatively, the avoidance of. deliberate venial sins and the greatest possible avoidance, of imperfections and semi-deliberate venial sins; and positively, the utmost perform-ance ofall good, whether¯ of precept or of counsel. Coun~ sel, of course, as here understood, is not restricted to the evangelical olaes of poverty, chastity, and obedience, but is taken in its w~dest sense, as referring to anything not of obligation: for example, to hear Mass on Sunday is a pre-cept, but to hear Mass on an ~ ordinary week-day may be a counsel for a particular individual. There is now no ques-tion of ~mortal sin. The ,battle against fully deliberate venial sin has been won, though occasional lapses may still . occur. Imperfections and semi-deliberate venial sins are avoided as much as possible. God's commandments and precepts, and above all. His counsels are faithfully carried out as far as is humhnly possible with the aid of God's grace in our particular position and circumstances of life. Hence, practically speaking, spiritual perfection consists in the habitual disposition and readiness of soul tO avoid imper-fections" and semi-deliberate venial sins as much as possible and, presupposing the observance of the precepts, in the utmost carrying out of the counsels, according to one's par-ticular circumstances of life and measure of God's grace imparted. This common perfection, sought after so earnestly by priests, religious, and laity, cannot be computed mathe-matically; it will vary with the individual, according to the many factors involved. ~lust as we cannot estimate the heroic perfection of the canonized saints relative to each 103 AUGUSTINE KLAA8 other or indeed to uncanonized ones, so we cannot estimate the perfection of individuals on this earth, except in a very general way: Perhaps spiritual perfection may be com-pared to exquisite perfume; individuals to vials. The vials are of various types, colors, capacities, artistic designs, and values: the excellent perfume in them is of almost countless blends, some very rare and costly. All, however, have a quality in common; all give forth the sweet fragrance of perfection, so pleasing to God and to. man. Perfection, as we have said, consists mainly in activity. Now, spiritual activity implies the possession and exercise of the virtues. Among the varied combination of virtues found in persons striving for perfection, is there one which always predominates? Is there one virtue which rules all the others like a queen and may be called the essence of perfe.ction? (To be continued) ANNOUNCEMENT After the publication of the first issue of REVIEW FOR RELIGIOUS, we received many kind letters ofcommendation. We tried to answer ¯ each.letter, but we found that impossible. We wish to take the pres-ent occasion of thanking all who have sent us encouragement and suggestions. When the ,January issue was published, we printed what we con-sidered an amply sufl~cien~ number to satisfy all requests for back numbers and sample copies. But our supply was soon exhausted. However, we have arranged for a reprinting, and we shall soon be ablk to satisfy those who wish their subscriptions to begin with Volume 1, Number 1. --THE EDITORS. 104 RecornrnendecJ Spiritual Books THE PRESENT list of spiritual books and those that will follow from time to time are designed to be of practical assistance to religious, who by rule and inclination do a considerable amount of spiritual reading each year. The lists will include the spiritual classics of the past and also those more modern sl~iritual books which are of greater worth to religious. Only works written in English or that have been translated into English will be listed. Communities that are gradually building up a spiritual library will find in these guiding lists that fundamental nucleus of worthwhile books that must be the foundation of any spiritual library. No attempt was made to make this list complete, as it will be added to periodically. The books listed are for genera/, spiritual reading, unless otherwise indicated. Another list for general use will appear in an early issue of the REVIEW; and these will be fol-lowed by lists of a more specialized nature, for example, books for young religious, for more mature religious, meditation books, books on higher prayer, and so forth. Suggestions will be welcomed. In citing the books, it was deemed sufficient to give the name of the author in alphabetical order, the yearof his death if he is no loriger living, and the title of the book. Occasionally a short com-ment is added. Publishers are not mentioned, as these books can be procured through any large publishing house or bookstore. Read-ers may find it helpful to make a card-index list of these authors, as this can be conveniently augmented. I would suggest to those who are beginning a library to purchase the more modern books first, and then add the older classics progres-sively. Specifically, I would recommend starting with the following authors: Goodier, Leen, Marmion, Maturin, Mother Loyola, ~Plus, Pourrat, Saudreau, and Tanquerey. Of course, spiritual books per-tinent to one's own order or congregation will generally be given the ~reference in any library. Small communities that cannot afford a large library might obtain the advantages of such a library by pooling resources with other houses, and establishing some practical circulating system. ---~UGUSTINE KLAAS, S.J. 105 RECOMMENDED SPIRITUAL BOOKS ADAM, KARL The Spirit ,of Catholicism. Christ Our Brother. The Son of God. All excellent books for inspiration. ALPHONSUS LIGUORI, SAINT (1787) Ascetical Works, transJated by Grimm. 12 vols. AUGUSTINE, SAINT (430) The Confessions, edited by Dora ¯Roger Huddleston. Readings from St. Augustine on the Psalms, edited by Jos. Rickaby, S.J. The Teachings of St. Augustine on Prayer and the Contempla-tive Life, by Hugh Pope, O.P. BASIL, SAINT (379) Ascetical Works, edited by W. Clarke. 1 volume. These works describe the fundamental principles of monastic asceticism. BENEDICT, SAINT (543) The Rule of St. Benedict, translated with an introduction by Cardinal Gasquet. .The Rule of St. Benedict: A Commentary, by D0m Paul De-latte. Benedictine' Monachisrn, by Dom Cuthbert Butler. BERNARD, SAINT (1 153) Treatise on Consideration. translated by a priest of Mount Melleray. Treatise on the Love of God, translated by R. Terence Connolly. The Steps of Humility, translated by G~ B. Burch. The Life and Teachings of St. Bernard, by A. 3. Luddy, O. Cist. (Expensive.) Plus XI, in an Apostolic Letter recommended the reading of St. Bernard to religious. BLOS!US, ABBOT LOUIS, O.S.B. (1566) Spiritual Works. 6 volumes. ~ BONAVENTURE, SAINT (1274) Holiness of Life, edited by Ft. Wilfrid, O.F.M. Franciscan View of the Spiritual and Religious Life,mthree ,treatisds of St. Bonaventure, translated by P. D. Devas. Meditations on the Life of Christ, translated by Sister M. Em-manuel, O:S.B. (Excellent Fianciscan meditations, but of doubtful authenticity.) The works of St. Bonaventure were also recommended by Pius XI. 106 RECOLLV~NDED SPIRITUAL BOOKS BRUYERE, MADAME CECILIA (1909) Spiritual Life and Prayer. CABROL, ABBOT ~'-'ERNAND, O.S.B. Liturgical Prayer, Its History and Spirit. The Mass, Its Doctrine, Its History. The Year's Liturgy: Volume I, The Seasons; Volume II, The Sanctoral. CATHERINE OF SIENA, SAINT (1380) The Dialogue, translated by A. Thorold. Letters, edited by V. D. Scudder. CHAOTARD, JOHN B., O. CIST. (1936) The True Apostolate, translated by F. Girardey,C.SS.R. (On the relation of spiritual life to apostolic activity.) FABER FREDERICK W. (1863) Bethlehem. At the Foot of the Cross. All for Jesus. The Creator and the Creature. The Blessed Sacrament. Growth in Holiness. The Precious Blood. Spiritual Conferences. Faber's works are devotional and acutely psychological. FARGES, MSGR. ALBERT The Ordinary Ways of the Spiritual Life. (One of the best treatises on ascetical life.) FRANCIS DE SALES, SAINT (1622) Library of St. Francis de Sales. 7 volumes. St. Francis is the patron Saint of spiritual writers. His works were also recommended to religious by Plus XI. All religious should read them. FRANCIS OF ASSISI, SAINT (1226) The Wdtings of St. Francis of Assisi, translated by P. Robin-son, O.F.M. The Little Flowers of St. Francis of Assisi. The Ideals of St. Francis of Assisi, by H. Felder, O.M.Cap. GARRIGOU-LAGRANGE, REGINALD, O.P. Christian Perfection and Contemplation, translated by Sister M. Timothea, O.P. (One of the most widely discussed books in recent years.) GASQUET, F.AIDAN CARDINAL (1929) Religio Religiosi, (On the purpose and end of the religious life.) GAY, BISHOP CHARLES (1892) Christian Life and Virtues. Religious Life and Vows. 107 RECOMMENDED SPIRITUAL BOOI~ GOODIER, ARCHBISHOP ALBAN (1939) The Public Life of Our Lord Jesus Christ. 2 vols. The Passion and Death of. Our Lord Jesus Christ. Ascetical and Mgstical Theologg. The Life that is Light. 3 vols. (Meditation Outlines.) The Meaning of Life, and Other Essags." Witnesses to .Christ: Studies in the Gospels. Jesus Christ, the Son of God. Jesus Christ, the Model of Manhood. A More Excellent .Wag. (A ~pamphlet.) The School of Love. The Prince of Peace, Meditations. The Crown of Sorrow, Meditations~ Fiftg Meditations on the Passion. The Risen Jesus, Meditations. GOURAUD, MSGR. ALSlME. A Return to the Novitiate. (For monthly recollection.) GUARDINI, ROMANO The Spirit of the Lit~rgg. The Church and the Catholic. Sacred Signs. HEDLEY, BISHOP JOHN (19,15) The Holg Eucharist. The Light of Life. "['he Spirit of Faith. Wisdom from Abooe. Our Divine Saviour and Other Discourses. Lex Levitarum. or Preparation for the Cure o( Souls. A Spiritual Retreat for Priests. : A Spiritual Retreat for Religious. A Retreat: Thirtg-Three Discourses. IGNATIUS LOYOLA, SAINT (1556) The Spiritual Exercises. The Spiritual Exercises of ~St. Ignati'us, translation and commen-tary by J. Rickaby, S.J. The Spiritual Exercises of St. Ignatius, .with commentary by A. Ambruzzi, S.J. A Companion to the Spiritual Exercises of St. Ignatius, by A. Ambruzzi, S.J. JANE FRANCES DE CHANTAL, SAINT (1641 ): The "Spiritual Life. JOHN OF THE CROSS, SAINT (15 91 )' Complete Works. translated and edited by E. Allison Peers. 3 vols. (For mature religious.) 108 RECO/vIMENDED SPIRITUAL BOOKS JUERGENSMEIER, FRIEDRICH The Mystical Body of Christ as the Basic Principle of Religious Life. (A complete treatise on the spiritual life in terms ¯ . of the Mystical Body.) KEPPLER, BISHOP PAUL WILHELM (1926) " More Joy. On Suffering. LALLEMANT, LOUIS, S.3. ' (1635) Spiritual Doctrine. (For mature religious.) LEEN, EDWARD, C.S.SP. Progress through Mental Prayer. In the Likeness of Christ. The Holy Ghost and His Work in.Souls. Why the Cross? The True Vine and Its Branches. All are highly recommended. LOYOLA, MOTHER MARY (1933 The Child of God. Confession and Communion. Trust, A Book of Meditations. Welcome! Holy Communion: Before and :~fter. Hail Full of Gracer. Thoughts on the Rosary. With the Church. 2 vols. CoramSanct~simo desus of Nazareth. Heavenwards. MARMION, ABBOT COLUMBA, O.S.B. (1923)~ Christ the Life of the Soul. ,~ Christ in His Mysteries. Christ the Ideal o~ the Monk. Sponsa Verbi. The Way of the Cross. Words of Life on ~he Margin of the M~ssal. Sayings of Abbot Marmion, edited by Mother Mary St. Thomas. Certainly one of the greatest spiritual masters. MATURIN, BASLE WILLIAM. (1915) Self-knowledge and Self-discipline. Some Principles and Practices ~of t,h.e Spiritual ,Life. Laws of the Spiritual Life. Practical Studies on the Parables. MESCHLER, MAURICE, S.J. (1912) ~ Three Fundamental Principles of the Spiritual Life. Life of Our Lord desus Christ, in Meditations. 2 x~61s.' The Humanity of desus. St. doseph. The Gift of Pentecost. RECOMMENDED SPIRITUAL BOOKS MULLALY, CHARLES, J., S.J. Spiritual ReHections for Sisters. 2 volume series. NEWMAN, JOHN HENRY CARDINAL (1890) Favorite Newman Sermons, selected, by Daniel M. O'Con-nell, $.J. Heart to Heart: a Cardinal Newman Pra~lerbook, compiled by same. Kindhj Light: a Second Cardinal Newman Pra~lerbooh, com-piled by same. The Spiritual Le.qac.u of Newman, by William Robert Lamm. S.M. (A splendid synthesis of Newman's spirituality.) POURRAT, PIERRE Christian Spirituality. 3 vols. (A basic work; the only history of spirituality in English. The final fourth volume has not yet appeared in translation. A "must'; book. for serious study. Rather expensive.) PLUS, RAOUL, S.J. God Within Us. Living with God. Reparation. In Christ Jesus. Radiating Christ. The Eucharist. How to Pra[t Alwa[ls. How to pra[t Well. Facing Life---Series I: --Series H: Christ in His Brethren. The Folly of the Cross. " The Ideal of Reparation. Mary in Our Soul-life. Baptism and Confirmation. Meditations for Religious. Holiness in the Church. Progress in Divine Union. Meditations for Young Men. Meditations for Young Women. Dust, Remember Thou Art Splendor. RODRIGUEZ, ALPHONSUS, S.J. (1616) Practice of Perfection and Christian Virtues, translated by J. Rickaby, S.J. (Also recommended to religious by Plus XI.) SAUDREAU, MSGR. AUGUSTE The Degrees of the Spiritual Life. 2 vols. The Wail that Leads to God. The Life of Union with God. The Ideal of ~he Fervent Soul, These books cover all phases of the spiritual life; originally de-livered as instructions to nuns. SCARAMELLI, JOHN, S.J. (1752) The Oirectorium Asceticum, or Guide to the Spiritual Life'. 4 vols. 110 RECOMMENDED SPIRITUAL BOOKS TANQUEREY,ADOLPHE, S.S. (1932) Doctrine and Deootion. ~ The Spiritual Life. (This is the best'systematic work on ascetical theology in English. It is used as a text-book in some colleges. A "mus.t".) THERESA OF AVILA, SAINT (1582) Complete Works, translated by L~wis, edited by B. Zimmer- .man, O.C.D. (For mature religious.) THERESA OF LISIEUX, SAINT Autobiography. THOMAS A KEMPIS (1471) The Imitation of Christ. Groote or others.) (1897) (Sometimes attributed to Gerard THOMAS AQUINAS, SAINT (1274) Apology for Religious Orders. Religious State, Episcopate and Priestly Office. The Commandments of God. The Three Greatest Prayers. On Prayer and Thb Contemplative L~fe. These books must be studied, not merely read. TISSOT, JOSEPH (1894) The Interior Life Simplified. ULLATHORNE, BISHOP WILLIAM B. (1889) The Endowments of Man. Groundwork of theChristian.Virtues. Christian Patience. VONIER, ABBOT ANSCAR, O.S.B. (1938) Christ the King of Glory. A Key to the Doctrine of the Eucharist. The New and Eternal Covenant. Death and Judgement. The Life of the World t~ Come. The Angels. The Divine Motherhood. WILL)~M, DR. FRANZ The Life of desus Christ. Mary the Mother of Jesus. These books place Christ and His Blessed Mother against a background of Jewish life and customs, minutely but interest-ingly described. 11.1. The Doct:rinal Le!:!:er ot: Leo I on !:he Incarna!:ion Cyril Vollert, 8.3. THE recurrence of the Feast of the Annunciation centers our attention on an event which is never very far from the consciousness of a religious. It is the most astounding event that ever took place on this earth, the Incarnation of the Son of God. We shake our heads help-lessly when we try to appreciate what happened that day. It is too vast for the imagination to picture, too tremendous for the mind to grasp. How can we understand, with our feeble intellects, a Being who is both God and man? How can human language explain such a fact? Here, if any-where, we have need of a teacher, an interpreter. And such alone is the Church. He who will not hear the Church will go astray. No wonder, then, that throughout these two thou-sand years those who reject the Church reject this truth or, impatierit with God's revelation, pare down the truth to fit their own narrow minds. Some have insisted thai the Ttiing is impossible; and therefore Christ is only God, not man; or He is only man, not God. Others have taught that Christ was not a single Person, but two persons, God with His own divine nature, man with his own human nature. Still others, rebelling against this absurdity, and seeing in Christ only a single Person, concluded that He could have only one nature; and so, while before God became man there were two natures, one divine and one human, after the union of the two the human nature was swallowed up in the divine. Such was the notion of an ignorant and opin-ionated old monk, Eutyches by name, who in the fifth cen- 112. LEO I ON THE INCARNATION tury started a heresy which caused a theological hurricane in his own day, and which, with variations, still persists. But by the Providence of God the See of Peter was at thatl, turbulent moment Occupied by a saint and a learned theologian, Pope Leo I. Upon receipt of a full report of the error of Eutyches and the commotion stirred up by his heresy, Leo wrote a doctrinal letter about the matter to Flavian, then Bishop of Constantinople. In this letter the Pope set forth the truth in a statement so clear and exact that the Bishops assembled at the General Council of Chal-cedon a few years later acclaimed with enthusiasm. "Peter himself has spoken by the mouth of Leo"; and, "whoever does not accept the letter of our sainted Bishop Leo is a heretic." This is the famous dogmatic epistle or so-called "Tome" of Pope Saint Leo, an epistle justly cele-brated as one of the most important documents ever penned by a Roman Pontiff. In the conviction that the golden words of Leo are too precious to remain locked up in the Latin language and stored away in Volumes thumbed only by theologians and research scholars, the editors ~)f this REVIEW have desired that the principal sections of this letter be made available in an English translation. The rest of this article is devoted to such an attempt. St. Leo's Letter . All the faithful knowthe creed by which we profess belief in God the Father Almighty and in Jesus Christ His only Son, our Lord, who was born by the Holy Spirit of Mary the Virgin. By these'three propositions the machina-tions of almost all the heretics are thwarted. For belief in the omnipotent Father points out the Son, who is co-eternal ¯ with the Father and in nothing differs from the Father. because He is God born of God, Omnipotent of Omnipo- 113 CYRIL VOLLERT tint, Co-eternal of Eteraal; not later in time, not less 'in power, not Unequal in majesty, not divided in essence: And this same eternal, only-begotten Son of the eternal Father Was born by the Holy Spirit of Mary the Virgin. His birth in time, however, has taken nothing from that other divine and eternal birth from the Father; nor did it add anything, but was wholly contrived .for the redemption of man, who had been ensnared; for its purpose was to conquer death, and by its power to overthrow the tyiann~r Which the'devil exercised over death. We could not overcome the author of sin and death, unless He whom neither sin could besmirch nor death hold captive had taken.up our nature and made it His own. And so by the power ofthe Holy Spirit He was conceived in the Womb of His Virgin Mother, who gave birth to Him without hurt to her viriginity, just as she had conceived Himi without loss of the same. But we must take care not to misunders~tand this birth, which is so uniquely wonderful and so wonderfully unique. The nature proper, to the human race was not takefi away, by this new and unheard of procreation. The Ho~ly S16iri~, it is true, gave fruitfulness to the'Vir~gin, but the real body of the Son was derived from (he bod~r of the Mother. And so "the Word was made flesh, and"dwelt among hs"; .that is, the Wisdom of God built a house in the flesh which He took from a human being, and which He animated with a rational soul. ~ Thus, then, with everything pertaining to both of these natures and: substances remaining intact and coming together in one P~rson, lowliness was taken over by Majesty, weakness by Strength, mortality by Eternity. In order to pay the debt of our deplorable state, an inviolable nature was united to one that could suffer, so that one and the same Mediator between God and man, the man Jesus 114 LEO I ON THE INCARNATION Christ, could die according to one nature, even though in the other He could not die. Such was the remedy suitable to our distress. Therefore the true God was born with the complete and perfect nature of a real man, whole and entire in His own divinity, whole and entire in our humanity; in our humanity, I mean, such as the Creator made it in the beginning. This nature Christ assumed in order to restore it. The Son of God, then, has come upon our lowly earth, descending from His celestial throne without quitting the glo~ of His Father, heralding a new order of things, with a birth that is utterly unique. A new order: that is to say, He who is invisible in His own nature, has become visible in ours; He who is incomprehensible has will'ed to be com-prehended; He who exists before all time began to exist in time; the Lord of the universe, veiling His ihfinite majesty,. took the form of a servant; God incapable of suffering did not disdain to become a suffering man; God immortal did not refuse tO submit to the laws of death. And His birth was unique: for undefiled virginity, without experiencing con-cupiscence, has furnished a body of flesh. He received human nature from His Mother, but assumed no sin. But His miraculous birth does not make the human nature of our Lord ~lesus Christ, born of a Virgin, different from ours. For He who is truly God is also truly man; and although the lowliness of man and the sublimity of Deity are con-joined, there is nothing contradictory in this union. For just as God is not changed by the mercy which caused Him to become man, so neither is His humanity absorbed by His divine majesty. Each of these .natures, though in union with the other, performs functions proper to itself: ~the. Word does that which belongs to the Word, and the flesh does that which belongs to the flesh. One of these is resplend-ent with miracles, the other succumbs to injuries. And 115 CYRIL VOLLERT just as the Wor~l does not relinquish equality with the glory of the. Father, the flesh does not surrender the nature belonging to our race. One and the same Person, as we cannot repeat too often, is really the Son of God and really the son of man; God, because "in the beginning was the Word, and the Word was with God, and the Word was God"; man, because "the Word was made-flesh and dwelt among us"; God, because "all things were made through Him, and without Him was made nothing"; man, because he was "born of a woman, born under the Law." His birth according to the flesh is proof of His human nature, birth from a Virgin is a sign of His divine power. Surely when He says, "I and the Father are one," He is not speaking of the same nature as when He says, "the Father is greater than I." In a word., then, although in our Lord Jesus Christ. there is only one Person, who is both God and man, the lowliness which He~ has in common with us is from a dif-ferent source than the grandeur which He has in common with the Father. From us He has the humanity in which He is inferior to the Father, from the Father He has the divinity in which He is equal to the Father. ' This,. then, is the faith in which the Catholic Church lives, in this she grows: we believe that in Christ Jesus there is neither humanity without true divinity, nor divinity without true humanity. ~ Such in part, and without any indication of the sec-tions omitted, is the authoritative dogmatic letter written by Pope Leo I, on the 13th of June, 449. Several General Councils later incorporated some of its phrases into infallible pronouncements which in the face of heretical, opposition defined-the true. doctrine concerning Christ as revealed to the world byGod. 116 ¯ Prot:ession ot: a Novice in Danger of: Deat:h Adam C. Ellis, S.~I. pOPE Saint Pius V, a member of the Order of Preachers, issued a Constitution called Summi" Sacerdotii on August 23, 1570, whereby he allowed any novice of the second order of Dominican nuns who was in danger of death ~to make her religious profession, even though she had not completed her canonical novitiate.His motive in doing so, as stated in the Constitution, was to provide spiritual consolation for the dying novice who would otherwise be deprived of the merit of the religious profession inheaven. To the onovice thus professed at the hour of death he fur~ thermore granted all the indulgences and Other favors which the professed nuns enjoyed in the same dircumstances, and added a plenary indulgence to be gainedat the moment 6f death. By reason ~f the communication ot~ privili~ges wiaich existed between the first and second orders of St. DominiC, this favor of Saint Pius V was extendedto the first order of Friars Preachers. Later on othe~r~religious institutes obtained the same favor from the Holy See by special indult or by way of. approval of their constitutions in which it was con-tained. Pope Pius X extended this privilege to all novices of every religious order or congregation or religious society by the Decree Spirituali Consolationi of September 3, 1912, which was published by the S. Congregation Of Religious on September 10, 1912. This Decree laid down detailed regulations regarding the profession tO be made by a novice at the hour of death and regulated its effects: 117 ADAM C. ELLIS The new Code of Canon Law, which was promulgated in 1917, made no mention of the aforesaid privilege; hence the question was raised whether it was still in effect. At a -.,plenary session Of the Eminent Cardinals who form the S. Congregation of Religious, held on December 29, 1922, it was decided that the privilege still existed, and the pro-visions for this profession established by Pius X were repeated with certain additions, .and approved by Pius XI on December 30, 1922,. and ordered published the same day. We shall give the text of this document of the S. Con-gregation of Religious with a brief explanation of each point. In everg order, congregation, religious societg, or mon-asterg of men or women, likewise in institutes in which common life is observed although Oows are not taken, henceforth it is allowed to admit to profession, consecration or promise, according to the rules and constitutions, novices or probationers who, in the opinion of a doctor, are so gravely ill that they are considered to be at the point of death, even though they have not completed the period of novitiate or probation. The privilege is general, and extends to all novices, not ~onty in an order or congregation or society in which vows are taken,, but also in institutes whose members live a com- .mon life without taking public vows, but who usually, according to their constitutions, make some form of conse-cration or promise of perseverance. The only condition laid down in the general grant is that the novice, in the opinion of a ,doctor, is sick unto death. However, in order that novices or probationers ma~l be admitted to the above-mentioned profession or consecration-or promise, it is necessary: I. That they shall have canonically begun their novi-tiate or probation. 118 PROFESSION OF A DYING NOVICE The text is the same as that issued by the S. Congrega-tion of Religious in 1912. Up to that time the terms "novitiate" and "probation," "novice" and "probationer" were used synonymously. In the Code, however, the terms "probation" and "probationer" have been omitted in favor of "novitiate" and "novice", which are used exclusively to indicate those who hax;e been admitted to the period of trial preceding the religious profession. Canon 553 tells us that the novitiate begins with the reception of the habit, or in some other manner prescribed by the constitutions. This is what is meant here by beginning the novitiate or probation canonically. Postulants have not as yet begun their canon-ical novitiat.e; hence they are excluded from the privilege in question. Such is the opinion followed in practice by the S. Congregation of Religious. 2. That the superior who admits the novice or proba-tioner to the pro[ession or consecration or promise mag be, not onlg the respective major superior to whom this power belongs bg reason of the constitutions, but also the actual superior of the monasterg or novitiate or house of proba-tion, or a delegate of ang one of these superiors. Under normal' circumstances only the superior indi-cated in the constitutions can admit a novice to the profes-sion of vows. UsuallTthis power is reserved by the consti-tutions either to the superior general or to major superiors such as provincials~or their equivalent. In the case of the novice who is at the point o.f death, the local superiorof the monastery or no;gitiate house also has this power. If time permits, however, it would seem proper to refer the case t~ the major superior. To admit to profession means to give the novice permission to make his profession. The superior who does so in the case of a novice at the point of death does ¯ not need to .refer the case to his. council or to the chapter. 119 ADAM C. ELLIS Even though the dying novice be outside the monastery or novitiate house, in a hospital or sanatorium, for instance, he may be admitted to his profession, so long as .he is a canonical novice. Superiors may delegate their power of admitting the dying novice to profession, either to some other member of their institute, or to any other religious or priest, e.g. to the superior or to the chaplain of a hospital. 3. That the formula of profession or consecration or promise shall be that in use in the institute outside the case of sickness; and the vows, if taken, shall be made without determination of time or of perpetuitg. The ordinary formula of the vows, consecration, or promise is to be used, without any reference to time. There-fore such terms as: "for three years," "for ever," "for my entire life," are to be omitted. 4. That the novice who made such a profession or con-secration or promise shall share in all the indulgences, suf-frages, and other graces which the trulg professed religious receive at death; the dging novice is moreover mercifultg granted in the Lord the remission of all his sins in the form of a plenarg indulgence. This provision of the original decree of Pius X has been incorporated into .the Code in canon 567, except for the plenary indulgence. Hence every novice shares in all the privileges and spiritual graces granted to his institute, and if he dies, even though he does not make the profession in question, he has a right to the same suffrage.s which are pre.: scribed for the professed. If the novice does make his pro-fession before death, he receives a plenary indulgence granted him by the Holy See. This plenary indulgence is enjoyed only at the moment of death, since Pius V expressly states this, and Plus X intended to grant this favor in the same way in which it was originally granted. 120 PROFESSION OF A DYING NOVICE 5. That this profession or consec?ation or promise shall have no effect other than to confer the graces' (favors) men-tioned in the precedingonumber. Hence: (A) If the no~2ice 6r probationer dies intestate after ~uch 'a profession or con-secration or promise, the institute cannot lay claim .to any of the property or rights which belonged to him. (B) If the novice recovers before the expiration, of the time required for his, noviceship or pr.obation, he shall be in exactly the same condition as if he had made no profession. Accord- .inglg : a) he may freetg return to the world if he wishes to do so; b) superiors can dismiss him; c) he must fill out the entire time prescribed in each institute for the novitiate or probation, even though it eJcceed one year; d) at the expira-tion of this time, if he perseveres, the novice must make a new profession or consecration or promise. ¯ The profession made by the novice at the hour of death is personal 'and conditional. If ,the novice dies, he enters eternity as-a true religious, and receivesthe same merit as any other religious by reason of his corisecration of himself to God. " I.f he recovers, the profession made has no, canoni-cal effect whatsoever. The novice is in the same condition as he was before be .fell ill, and consequently, he, on his part, must fulfill .all the requirements of the law for his subse-quent profession. He is canonically free to leave.the novi-tiate at any time, if he so desires: Superiors, on their part, may dismiss him as they may dismiss any other novic~. The entire purpose of allowing a novice to make his profession at the hour of death is to give him the spiritual consolation of dying as a religious. Finally, the Sacred Congregation declares that there is no objection to inserting the foregoing provision in consti-tutions of orders and congregations, if the institutes them-selves ask to do so~ i21 ADAM C. ELLIS The use of the privilege contained in the declaration of the S: Congregation given above does not depend upon its being inserted in the constitutions of an institute. All dying ¯ ~novices may be allowed the use of the privilege, even though it is not contained in the constitutions of their institute. But if the institute wishes to insert the provisions of this instruc-tion in its constitutions, it must first obtain the permission of the S. Congregation of Religious, which will grant it for the asking. PAMPHLET REVIEWS ~ We have received several booklets that are deserving of special notice in a periodical such as ours. A Novena to St. Francis Xavier is a series of reflections on salva-tion and missionary work, written especially for children. The Wag of the Cross, by a Maryknoll Missionary, is a manual for the Stations which is particularly interesting because the illustrations are artistic woodcuts representing the characters of the Passion as Chinese. For information about the booklets, write to The Maryknoll Bookshelf, Maryknoll P.O., New York. A Saintly Shepherd of Souls is a pamphlet life of the Venerable John Neumann, C.SS.R., the fourth Bishop of Philadelphia. Itcon-tains 47 pages of interesting and inspiring facts. The author is the Reverend Albert Waible, C.SS.R., Vice-Postulator ofthe cause of the Venerable Neumann. The pamphlet may be procured from the Mis-sion Church Press, 1545 Tremont St., Boston, Mass. 5 cents a copy: $3.50 per hundred. Besides the foregoing, we have received two booklets by the Right Reverend Raphael J. Markham, S.T.D. : Apostolate to Assist Dying Non-Catholics; and Apostolate of Prayer for S~roinarians. We hope to treat Monsignor Markham's messages at some length in future issues of THE REVIEW. 122 I eligious and 0t: he Decalogue Gerald Kelly, S,J. I1| T IS the imperative duty of the pastor to give his days I and nights to the consideration of it (the Decalogue) : and to this he should be prompted by a desire not only to regulate his own life by its precepts, but also to instruct in the law of God th~ people committed to his care." These very strong words are quoted from the most authoritative of all catechisms, Tl~e Catechism of the Council of Trent, (also called The Ro~an Catechism). The injunction is, of course, directed to pastors of souls: but it scarcely need be pointed out howap ipropr¯iate it is for all religious, even though they be n0~ pastors, or even priests. The per-sonal reason is applid~ble to all of us; the fact that we have embraced the life of t,he Counsels does not exempt us from a careful observance of: the Commandments, The apostolic reason is also apphc,able to a very large percentage of us. Comparatively few of us.are not called upon at one time or another to:give catechetical instruction. I. Content of the Decalogue One may state, therefore, without fear of contradic-tion that religious should study and meditate over the Commandments of God. But a further question might well be asked: What should they study? What ought they to know as an aid to their personal observance of the Deca-logue and as the proper and sufficient equipment for apos- ~tolic work, should they be called upon to catechize? ~Thi~s is an important practical question, and it can hardly be answered without a few preliminary remarks concerning the content, or subject-matter, of the Decalogue. 123 GERALD KELLY It is sometimes said that every Commandment, even though it be phrased negatively ("Thou shalt not") ,, really contains two sides, an affirmative and a negative. It com-mands some things and forbids Others. This statement is a step in the right direction. It helps to counteract a purely negative attitude toward God's law. But, though a step in the right direction, the statement does not go far enough. It stil! leaves the Commandments difficult to explain. It is, perhaps, better to say that each Commandment, even though phrased in a purely negative manner, really does three things: First, it indicates a whole field of virtuous acts which it is both natural and becoming for a human being to perform; secondly, it commands certain minimum essentials of.virtue necessary for preserving the dignity of a o human being; and thirdly, it forbids certain thoughts and acts which either mar or destroy thebeauty of human nature. In subsequent issues of~this REVIEW we shall give thor-ough explanations of these Various aspects of the Com-mandments., For the present purpose, each aspect can be illustrated by a brief reference to the First Commandment. At the beginning of the Decalogue, we find the expres-sion: "I am the Lord, thy God." This is rather the foun-dation of the Commandments than a part of any one of them. It expresses a great and fundamental truth from which the Commandments flow in logical,' natural sequence. Itpresents us with a sublime picture of reality.~ On the one hand is God, almighty, eternal, a being 0f supreme and infinite excellence, and the Creator of the world; on the other hand is man; a creature endowed with intellect and free will, produced entirely by God and depending absolutely on God for all the good that he is or has or does. One who appreciates this basic relationship between 124 THE STUDY OF THE DECALOGUE man and God will not find it difficult to conclude that man ought to acknowledge his. relationship. A whole-souled devotion to his Creator is a good thing for man; and-any: acts by which he can honor God are good and appropriate for him. Fit expressions of his place with referenc~ to God are such things as adoration, the prayer of petition,~ praise, or thanksgiving. If God should speak to him, man should listen reverently and should place the most absolute faith in His word and the most unhesitating trust in His promises and in His power, and so forth. Thus, even the first glance at the reality of God and man, shows a whole field of per-fection that it is appropriate for man to cultivate. That is What is mean~ by saying that each Commandment ir~dicates a sphere of virtuous acts that it is natural and becoming fdr man to perform. From the point of view of mere appro-priateness, there is no limit to this sphere of action; the more frequently and the more fervently man can thus honor God, the better it is, The only actual limit is man's small capacity and the fact that his other needs and duties in life must necessarily prevent him from spending his entire time in explicit acts of worship. Realizing now the fitness of man's worshipping God, We come to the Second point. Are all of these acts of wor-ship optional for man, or are some of them obligatory? The very law of nature answers the question. Man must per-form some of these acts of virtue; without some worship of God, he fails to live up to the dignity of his created human nature. So this is the second thing that the Commandment does: it prescribes the minimum essentials of virtue in this field, some acts of adoration, some prayer, and so forth. Finally, we come logically to the third aspect. If acts of divine worship are appropriate for human nature, and certain acts are obligatory, it follows that any acts which conflict with~ this fundamental law of worship are 125 GERALD KELLY unworthy of man. Thus, he is forbidden to give to a crea-ture the honor belonging uniquely to God, forbidden to worship God in an unbecoming manner. These prohibi- ¯tio, s form an important part of the Commandment, bht by no means the principal part of it. They are not even understood without some reference to the positive side. The foregoing brief analysis of the First Commandment illustrates the statement that each Commandment may-be considered under three heads: the virtue indicated; the vir-tuous acts.prescribed; and the vicious acts t:orbidden. With this divisidn clearly in mind, we are now in a position to take up the question: what should a religious study in regard to the Decalogue? II. What a Religious Should Know To reverse the order and begin with the prohibitions, all religious should have a clear, well-defined knowledge of those things in which they themselves are likely to be tempted. They should know what precisely is forbidden, and to what extent it is forbidden, .that is, whether a viola-tion would be a mortal or a venial sin. This degree of knowledge is necessary for personal peace of conscience, and it should be imparted bymeans of adequate instruction. The policy of leaving all personal perplexities of conscience to be solved by an occasional word from a confessor is not a sound one. Very often a person who has not received ade-quate instruction is unable to express his difficulty to the confessor or unable to appreciatethe congessor's advice, and this sometimes leads to long periods of racking and entirely needless doubt. Moreover, the policy of hedging when explaining moral obligations to religious, of confusing ascetical norms with moral norms, slight obligations with serious obligations, is also difficult to justify. It breeds false consciences and often enough is the cause of scruples. 126 THE STUDY OF THE DECALOGUE Of course, it may be said that many of the prohibitions of the Decalogue will not affect religious: they will be seldom or never tempted in some matters. However, there is the further fact that a large percentage of our religious do give catechetical instruction on the Commandments. Now, even the small Baltimore Catechism, treating of the First Commandment, lists suchforbidden things as these: making use of spells and charms; belief in dreams, spiritists. and fortune-tellers: presumption; despair. The ability to teach the First Commandment requires that one have a. dear, soundly-theologicalknowledge of~ what constitutes sin in these matters. And the ability to teach the other Commandments requires, among other things, that one know the difference bdtween such things as blasphemy, cursing, and profane words; between just anger and inex-cusable anger; between thoughts and actions which are directly against purity and thoughts and actions which are merely dangerous to purity. A teacher should know these differences, should know also what makes a sin of injustice, disobedience, hatred: and when such sins are venial, when mortal. One does nbt get these notions by intuition: nor do the simple ,definitions of the c~itechism furnish a sufficient knowledge fo~? the teacher, inregard to almost; every sin listed here, great theologians draw sharp distinctions. These distinctions can be known only when they are studied and competently explaine& As fbr the things prescribed by the Commandments, the same:limits may be set for the minimum essentials of knowledge demanded of the' religious. He should know precisely what is commanded, and. whether itis commanded under pain of serious or Venial sin. He should know these things f0i his own peace of conscience; he should know them as a necessfiry background for his teaching, in case he should ,be called upon to instruct others ~,' i27" GERALD KELLY All this is not intended to carry the inference that reli-gious need a confessor's knowledge of the Decalogue. Nor is it even insinuated that teachers of the catechism should give their pupils complete descriptions of all the sins listed in the catechism or all the subtle distinctions that can be made between mortal and venial sin. But religious should know what is necessary for their own peace of conscience, as well as those things that form a necessary background for giving catechetical instruction, so that, when called upon for an explanation, they can give something that is simple and adapted to the listener and, above all, that they may avoid giving inaccurate answers that imbed themselves into a young soul like a malignant germ and that breed what eventually becomes a practically incurable case of scruples. Strictly speaking, the Commandments, in the sense of Divine Laws imposing moral obligations under pain of sin, consist only in preceptsand prohibitions~ Yet the study of the Commandments should not be limited to such things. These obligations cannot be correc~tly understood without some appreciation of what has been called the first aspect of the Commandments, that is, the virtues indicated by them, For how is. one to perceive the reason why he must worsbilo at some time and in some manner, unless he first realizes that the worship of God is a good and beauti-ful thing in itself? How is one to understand the obliga-tion of obedience, unless he first perceives the inherent good-ness of respect for legitimate authority? How is one to appreciate the obligations of chastity unless he first, becomes conscious of the dignity and beauty of the divine plan of paternity and family life, of which chastity is the guardian? Evidently, for th~ religious themselves, this first and eminently positive phase of the Comma'ndments is a decid-edly salutary subject of study and meditation. They may have relatively few temptations to violate them; but they 128 THE STUDY OF THE DECALOGUE have abundant oppbrtunities for living them and for loving them. Surely the refrain of the ll8th Psalm, "O Lord, how have I loved Thy law," should fill the soul of every-one dedicated to the service of God. It ~should lighten an'd make joyous the burden of his own obligations; it should communicate inspiration tO those with whom he exercises his apostolate. And the,people with whom we deal are sadly in need of inspiration; it is surprising how many of them, even ~he good people, have a decidedly negative and uninspired attitude towards the Commandments. All of us are, no doubt, familiar with the following typical scene of boy life. ~We can call the boy 3ohn, aged ten. He has finished his supper and is paging somewhat listlessly through the newspaper. He has seen the comics and the sports page' so there is reall~r nothing in the paper to-interest him. Actually he is not perfectly at ease. One gloomy eye is straining toward his bedroom where certain evil things called schoolbooks await him, another gloomy eye is straining toward the' kitchen, whence his mother will presently emerge' and order him to betake himself to those same sctiool books. (There are still some mothers like that.) Suddenly he h~ars welcome sounds. He rushes to the door and peers Out. Yes, it's "the gang" getting ready for an evening game. No more gloom in his eyes now; ~hey are all eagerness. ' "Morn," he calls, "How about letting me go out and play just one game? I'll be back in a little while." "No, 3ohn," comes the firm answer. "You've had plenty of platy today. It's time to study now, so get to your books." No amount of coaxing prevails over his mother's firm-ness, and finally 3ohn turns from the door. But the bright-ness is gone again from his eyes. Heavy feet, heavy heart, 129 GERALD KELLY slumping shoulders: he is the picture of youthful misery as he trudges his way from the sounds of boyish delight and slumps down into a chair over the dreaded school books. "She's a good mother," would run his thoughts translated into words, "but she doesn't understand. Otherwise she wouldn't make it so hard." That little drama of the child-world exemplifies the negative attitude of many even good people toward the Commandments. They find in the Commandments only ten negations of comfort and ease and content, ten privations of pleasure and freedom. They turn away from these for-bidden pleasures with a heavy Step and a heavy heart. They find no thrill in the keeping of the Commandments: often they seem to have a sneaking suspicion that God, like 3ohn's mother, just doesn't understand: otherwise He -would not make it so hard. In the various moral crises of life they overcome themselves, they keep the law, but even their victories are dulled by that boy-like heaviness of soul. They will be faithful, cost what it may: but the only joy of it lies in the subsequent good conscience. They deny them-selves, they repress themselves, and in these conflicts with self, it never occurs to them to lift up their heads and lighten their hearts with the thought that in thus repressing their lower selves they are really expressing their better selves. If possible, we should prevent or change this negative attitude. But we shall hardly do this unless we ourselves appreciate the beauty of God's law. The Roraar~ Cate-chism suggests several motives calculated to inspire a love of the Decalogue, and in particular it. stresses the fact that the observance of the moral law "proclaims more eloquently the .glory and the majesty of God than even the celestial bodies, which by their beauty and order excite the admira-tion of the most barbarous nations and compel them to acknowledge and proclaim the glory, the wisdom, and the 130 THE STUDY OF THE DECALOGUE power, of the Creator arid Architect of the universe." These solemn words touch on something fundamental to the Commandments: their relation to the glory of God. This theme is too large for fuli~ treatmen~ here. " The next section of this article contains a merely partial development of it, an indication of one kind of prayerful reflection that may serve to increase our appreciation of the Decalogue as a code of moral beauty. III. The Decalogue and Moral Beautg The observance of the Decalogue gives God great glory. In order to avoid theological technicalities in expanding on this motive, it will not be out of place for us to indul'ge in. the following bit of reverent fantasy. Imagine you have a pair of wings that will take yo~u back through time'. Swiftly you pass the century marks, the nineteenth, eighteenth., first., on into the ages before Christ, before Moses, until at last you come to the dividing line between time and eternity. You cross that line, then you turn back and rub it out; and, though it all seems quite absurd and impossible, you are alone with God before the creation of the world! You are alone with God, and you have this problem ~to solve: Why might God create the world? Remember that God is an intelligent being, and if He is to create, He must have a reason; yes, and a reason that is worthy of Himself. You are looking for that reason. Where shall you look for this reason for creating? Only in God; nothing else exists. So you must look intently upon God; you must, so to speak, search the depths of God for some possible reason for the existence of creatures. Your first search, though filled with wonders, is a dis-appointment. ,Here in God is all perfection in an infinite degree; here is the marvelous inner life, the Blessed Trinity. revealed: the Father, the Son, the Holy Spirit, infinitely 131 GERALD KELLY happy and blessed in Their possession of the Divine Essence and of One Another. But this is no reason for creating; this is rather a reason for not creating. There appears to be neither need, 'nor use, nor even the possibility of any other being. So you shake your head and turn away; you have not solved the riddle of creation. But look again, look deeper, as it were; and in- the clear placid ocean of Divine perfection you begin to see-the pat-terns of a limitless number of tiny beings, none of them equal to God, but each of them reflecting something of God. Here is one of the vast treasures of the Divinity, the tremen-dous possibility of s~arino His loveliness. Here you see the types of a great variety of beings, each of which God could bring into existence, each of which in its own way and according to its own limited capacity,, could manifest some-thing of the Divine Perfection. You have solved the riddle; you have discovered a reason for creation worthy of God Himself. It is His own Goodness which is, so to speak, a fountain of perfection that He can share with others, without loss to Himself. Thus, our little trip of fantasy has brought us face to face with the truth solemnly defined by the Vatican Council, that God created the world, not to acquire anything for Him-self or to increase His own perfection; but simply to com-municate it to otl~ers. This sublime truth, the object of our fantastic journey into the creative mind of God is intimately associated with the glory that man gives to God by the observance of the Commandments. If we return now from the mind of God into the realm of creatures, we na~turally expect to find that every creature, be it tiny, be it great; is a finite.expression of God, a reflection of some divine perfection. The drop of water, the grain of sand, the flower in the field, the family kitten, the sun, the moon, the stars, the entire universe-- 132 THE STUDY OF THE DECALOGUE each and all of these things show forth in some way the beauty, the loveliness, the majesty .of God. And they do this simply/~ beir~g tt~emseloes, by being faithful copies of~ the original masterpiece hidden within the depths of God. Everything in the world reflects God's goodness, and thus gives God glory, by following the law of its nature. Even those who never think of God are constantlT recognizing this law of the nature of things in their search for comfort and beauty and goodness. The cook enters her kitchen and bakes a cake that makes one's mouth ,water. She does not do this by seizing a. number of things at ran-dom, kneading them into some kind of dough, and tossing the mixture into the oven. She follows a definite recipe, and this recipe is only a formula worked out on the prin~ ciple that certain things react in a certain way with other things and produce a definite result. The engineer goes into his laboratory and plans a stream-lined train or some elec-trical marvel. He is searching for the laws that God wrote into the materials. The physical culturist who specializes in the body beautiful simply makes use of God's laws of sound and symmetrical bodies. The orchestra, playing a symphony that almost transports one into another world, follows the same notes that once burned through the brain of the composer. The composer is called a creator, yet he has not created. The music is also God's creature; the com-poser merely discovered .and applied the laws of harmony to produce this thing of entrancing beauty. So it is all through nature, true beauty is achieved by having things act according to their natures. That law is apparent in the simplest and in the grandest things---in the cake, in the symphony, in the splendors of the heavens. And the same law holds for man's contribution to the beauty of the universe; he must follow the law of his na-ture, the Decalogue. Man's duty and privilege is to sing 133 . GERALD KELLY unto God a glorious hymn of praise; the notes are the Com-mandments. Following these notes faithfully; he constantly ¯ raises toward heaven a sweet-toned benedicite which far ,surpasses any human composition. His unique contribu-tion to the beauty of the universe is moral beauty, and this, as The Roman Catechism points out, excels all the splen-dors of the irrational world. We all know something of the beauty of a single human soul in which the divine likeness is unblemished by sin. What if all souls were like that; what if all men at all times and in all places observed the Commandments of God! The combined interior beauty of all those souis 'would be indescribable; and exteriorly also the world would be a paradise. The one true God would be worshipped every-where according to His will; His holy name would be sounded only in reverence; all authority, as it comes from Him, would be pledged to Him .and exercised only according to His wise laws; parents would be devoted to their children, and children to their parents; human life and property and honor would be sacred;~ purity and marital fidelity would be everywhere esteemed. No idolatry, no persecutions, no blasphemies, no murder, no thefts, no .unjust. wages,, no obscenity, no backbiting or slander, no wars, no class conflict!! We could close our jails, divorce courts, reform schools; we could do away with burglar alarms and safes. There would be noarmaments to con-sume our capital, no death-weapons to slay our youth. A picture such as this reminds one of the Garden of Eden. Of course, when we view the moral turmoil that actually exists, we must label such a picture another fantasy. Yet it is .well for us to contemplate it, unreal though it happens to be; for it shows us the beauty and harmony the Com-mandments are supposed to produce. It shows us what the world could be, if man, like the irrational things, lived up 134 THE STUDY OF THE DECALOGUE to his nature. In the last section of this article, some considerations were offered that may help towards an appreciation of the Commandments as laws of moral beauty. Only the Deca-logue was mentioned exp!icitly, but for their personal meditations, religious might easily build upon that notion and see how all the laws that govern them are intended to bring out more sharply.some form of goodness. For in-stance, we know that God has given us not merely human natures, but super-natures; the life of Grace; and for pre-serving and developing this higher form of goodness He has supplemented the Decalogue with the laws of the super-natural life. The Church, legislating with authority from God, has given .us other laws, planned to make us good Catholics. The founders and foundresses of our religious societies, captivated by some particular form of Christlike-hess, have drawn up their constitutions with the aim of developing this Christlikeness in their followers. By the observance of these various laws, we can scale a tall pyramid of moral beauty. But we should ever keep in mind that at the base of this pyramid is the law that St. Augustine rightly called the foundation and epitome of all laws, the Decalogue. BOOKS RECEIVED (To be reviewed later.) MEDIEVAL HUMANISM. pan),. New York. THE CATHOLIC REVIVAL IN ENGLAND. By John J. O'Connor. MacMillan Compan),. New York. FAST BY THE ROAD. B), John Mood),. The MacMillan Compan)'. York. PRINCIPLES OF CHRISTIAN AND RELIGIOUS PERFECTIOI~L Brothers. Poughkeepsie, N. Y. By Gerald G, Walsh, S.J. The MacMillan Coat- The . New Marist 135 ook Reviews PROGRESS IN DIVINE UNION. By the R6~,erend Raoul Phs, S.J. Pp. 142. Translated from the French by Sister M. Bertlile and Sister iVl. St. Thomas, Sisters of Notre Dame, of Cleveland, Ohio. Frederick Pustet, Inc., New York, 1941. $1.S0. This little work of the well-known French ascetical writer treats cl~arly and forcefully of two. great means of making progress in union with God: namely, "generous self-conquest," and "the spirit of prayer." To the former, four chapters are devoted, each one devel-oping a major motive for self-conquest: self:preservation, expiation, imitation of our Lord, and redemption. If the redemptive process is to be completedby the Mystical Christ, that is, if more and more individual soul~ are actually to be brought to the divine life, then it is simply necessary that more and more good Chri.~tians, themselves already members, should make up in their persons what is lacking in the sufferings of Christ and thus put themselves into condition to enable others to enter that mystical incorporation or to grow in it. Christians need not only to be assimilated to Christ themselves and to be united with Him; they must go beyond this point and carry out the work of Christ in bringing others, as many as possible, to the saving knowledge and love of God. But self-conquest alone is not sufficient. To it must be added prayer, especially mental prayer, in it one learns "to experience in one's wh01e being the reality considered: the greatness of God, the immensity of His love, the infinite mercy of our Savior . the expiatory or redemptive pow. er of suffering, the incomparable price of life, or the splendor of deatfi." The work closes with a section on recollection and th~ continuous maintenance of union with God throughout all of one's occupations. No doubt this little book of Fr. Plus's xvill be much welcomed by the many for whom he has become a favorite devotional author:--G. A. ELLARD, S.,J. COLORED CATHOLICS IN THE UNITED STATES. By the Reverend John T. Gillard, S.S.J. Pp. x -f- 298. Josephlte Press, Baltimore, 1941. $3.00. All who are interested in, the Negro problem, whether from a purely scholarly or a practical point of view, will welcome this new 136 BOOK REVIEWS statistical study. Father Gillard is a well known authority on the Negro question. This, together with the care with which he has gathered his statistics and the caution with which he presents his findings, renders Colored Catholics in the United States a valuable reference book. It is not a new venture for Father Gillard. Rather it is an improvement and amplification of an earlier volume published in 1929. The book contains a pleasant mixture of facts and comment. The facts were gathered from the dioceses of the United States and the numerous organized enterprises that are predominantly Negro, and are presented in convenient tables. They cover: the Colored Catholic population according to dioceses, sections, states; free colored, slave, and white population for Southern and Northern Louisiana for the years 1810 and 1860; capacity of Negro Catholic churches in Louisi. ana in 1860; a scholarly estimate of the number of Negro Catholics in the United States at the time of emancipation; and statistics, on the churches, schools, missions, priests, nuns, and welfare works dedicated to Colored Catholics. Throughout the book Father Gillard contrasts the condition of the various fields of work in the past with the present, and offers some explanation of the losses and gains. He gives a full treatment of the difficult problems of indifference, prejudice, and migration. Since this book is something of the nature of an almanac, it is unfortunate that it is not available in an inexpensive paper-bound edition. While there is need of a well-bound edition for schools and libraries, a paper-covered copy would be convenient on the desk of every student of the race problem or worker in any of the many fields of endeavor for the betterment of the Colored race. This is especially true since the available census statistics on Colored Catholics are admittedly inaccurate.--J. T. WHITE, 8.3. [NOTE: Our readers are very likely aware of the fact that Father Gillard died quite unexpe.ctedly since this book review was written, mED.] ONE INCH OF SPLENDOR. By Sister Maw Rosalla of Ma~knoll. Pp. 90. Field Afar Press, New York, 1941. $1.00. It is good for us all to realize that the Catholic Church is truly catholic. This is one of the effects of this book. Here is a tale of old China, a whitened harvest field of souls crying for reapers. It is into this distant land that the Sisters of Maryknoll carry the torch of faith. ¯. 137 BOOK REVIEWS We go at once into the home of Chinese peasants, we see the women fingering and studying the crucifix on the Sisters' habits. The Sisters go on from village to village0 from that of Long Sand Bar to Dangerous Rapids and farther to the village of the Fr~igrance of. the Cinnamon Tree. And everywhere, into both Catholic and pagan homes, they bring the good news, the truth of the Lord of Heaven. In towns, far removed from priest and chapel, they form Rosary Sodalities which will meet on Sunday for the benefit of those unable to travel the 19ng distance to the mission church. Everywhere they recruit members for the Study-the-Doctrine- Time, the catechumenate, to be held within a few months at Rosary Convent. All their work is directed towards this goal f to get pagans to come to this instructiori class. Then, at the convent, during forty days, intensive instruction is given the neophytes. We see old women, young children, all trying to master the fundamentals of our religion. Red marks appear on brown foreheads, as the long nails of Chinese fingers bruise the skin in their effort to trace the sign of the cross. Finally, the examinations are held and the three score and odd pagans are baptized. The Church has grown another inch irr China. This book is recommended for convent community reading. Readers will find that the problems of missionary Sisters are not altogether different from those which they themselves experience. And a greater love for our Faith, which is so eagerly embraced by the Chinese, should spring up in the soul. An'inspiring oneness will.be experienced with these courageous Sisters who have left home, with all the word means, to bring light where before there had been 0nly darknes~.--M. J. DONNELLY, S.~I'. LITURGICAL WORSHIP. By ~1. A. Jungmann, S,J. Translated by a monk of St. John's Abbey, Collegeville: foreword by Rt. Ray. Alculn Deufsch, ¯ Abbot of Collecjeville. Pp.xil -k 141. Frederick Pustet, Inc., New York. 1941. $1.2S. This is a very precious little book, the best in its field known to the reviewer, and, though meant in~fiist instance for priests, both in subject-matter and in presentation, it' should appeal to all religious as Christians and as worshippers of God. In the late Summer of 1938 the Carffsianam at Innsbruck held an institute for priests on "The Theology of Today," at which '~the 138 BOOK REVIEW8 central topic of discussion was the matter of giving a mor~ forceful and dynamic expression to'abstract theological truths." Father 3ung-mann's lectures there delivered, although advanced by the author as something of a rough sketch, were demanded for publication, The German original appeared, in consequence, in 1939. The present reviewer has had the work within arm's length since then and has read it, not once or twice, but six or seven times. No author, so it seemed, had so clearly "isolated" the essentials of Christian worship, none so felicitously outlined the basic laws of development inherent in the very nature of theliturgy. Whether one is interested in some small point" of the present stiucture of the Office, or concerned with the place of the vernacular in modern Dialog Mass, the ultimate a'nswer, illustrated, by historical facts and instances, was almost sure to be indicated in 2ungmann's slender book. It is a great boon to have this now. made available in the.incomparably wider circles of the English-language public. One can list in a moment the themes handled in the volume, but only familiarity with the book itself can convey an idea of how much light is shed on a whole array of pointsall to the fore in the current liturgical movement. Starting with the elemental definition, "Liturgy is the public worship of the Church," the author with skill, and logic, and tact, shows the shortcomings of other definitions, while he draws out the unsuspected depths contained in the formula defended. The second chapter, "In Whom is the Liturgy Reposed?," deals with priesthood, the Priesthood of Christ in Head and members, and the relation of.the ministerial priesthood of Holy Orders towards both Head' and members. "Two Tendencies" are briefly sketched in Chapter Three, that of liturgy toward the beautiful and that of liturgy toward popular appeal. In tracing the working out of these tendencies, a good deal of basic religious psychology is mirrored in miniature. Chapter Four is the kernel of the book: it deals With the Ground- Plan, that worship (ideally) begins with a reading, which is followed by a song, then prayer by the people, and finally, prayer by the priest. In the remaining chapters each of these elements is handled at greater length by itself: The Reading (V), The Singing .(VI), The Prgyer of the People (VII), and The Prayer of the Priest (VIII). Each chapter is scholarly, each chapter is valuable, and their cumulative effect is irresistible. 139 ¯ BOOK. R

This study investigated approaches to the elementary social studies methods syllabus from instructors of courses across the United States. Using qualitative content analysis, we explored 48 methods syllabi using a deductive framework of Information Based Systems d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:12:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:12:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:13:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:13:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:12:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:12:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:13:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:13:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:16:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:16:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:17:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:17:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:18:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:18:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:19:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:19:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:16:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:16:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:17:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:17:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:17:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:17:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:18:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:18:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:149:111:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:149:111: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:221:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:221:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:225:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:225:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:226:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:226:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:245:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:245:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:249:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:249:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:250:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:250:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:279:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:279:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:283:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:283:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:284:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:284:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:313:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:313:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:318:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:318:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:319:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:319:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:362:6:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:362:6: open elements: article body[1] 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d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:398:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:402:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:402:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:403:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:403:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:439:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:439:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:442:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:442:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:471:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:471:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:481:763:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:481:763: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:512:490:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:512:490: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:533:412:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:533:412: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:549:313:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:549:313: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:560:381:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:560:381: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:567:407:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:567:407: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:594:396:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:594:396: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:606:289:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:606:289: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:608:358:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:608:358: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:616:430:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:616:430: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:630:287:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:630:287: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:35:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:35: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:73:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:73: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:72:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:72: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:127:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:127: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:37:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:37: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:66:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:66: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:115:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:115: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:295:28:E: ID "list1-j.jssr.2020.07.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:74:29: ID "list1-j.jssr.2020.07.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:295:28: open elements: article back[1] app-group[1] app[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:422:319:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:422:319: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:423:320:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:423:320: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:426:421:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:426:421: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:496:280:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:496:280: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:170:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:170:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:171:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:171:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:172:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:172:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:173:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:173:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:30:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:30:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:34:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:34:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:98:2:E: document type does not allow element "p" here; missing one of "boxed-text", "fig", "supplementary-material", "open-access", "disp-quote", "statement", "fn" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:98:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:99:2:E: document type does not allow element "p" here; missing one of "boxed-text", "fig", "supplementary-material", "open-access", "disp-quote", "statement", "fn" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:99:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:474:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:474:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:494:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:494:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:499:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:499:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:503:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:503:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:507:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:507:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:511:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:511:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:516:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:516:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:517:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:517:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:518:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:518:2: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:519:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:519:2: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:524:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:524:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:614:323:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:614:323: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:628:364:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:628:364: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:646:312:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:646:312: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:30:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:30:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:36:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:36:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:41:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:41:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:91:27:E: ID "fn1-j.jssr.2020.09.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:51:27: ID "fn1-j.jssr.2020.09.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:91:27: open elements: article body[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:224:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:224:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:272:29:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:272:29: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:273:152:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:273:152: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:274:158:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:274:158: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:124:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:124: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:330:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:330: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:281:230:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:281:230: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:284:29:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:284:29: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:285:67:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:285:67: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:287:44:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:287:44: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:291:96:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:291:96: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:385:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:385:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:528:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:528:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:545:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:545:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:562:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:562:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:570:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:570:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:661:357:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:661:357: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:665:438:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:665:438: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:234:278:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:234:278: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:278:273:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:278:273: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:287:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:287: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:302:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:302: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:252:8:E: ID "table-fn1-1-j.jssr.2020.10.001" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:251:8: ID "table-fn1-1-j.jssr.2020.10.001" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:252:8: open elements: article body[1] sec[1] sec[1] table-wrap[1] table-wrap-foot[1] (fn[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:12:E: there is no attribute "nameend" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:12: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] (th[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:26:E: there is no attribute "namest" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:26: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] (th[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.001.xml:33:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.001.xml:33:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:33:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:33:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:37:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:37:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:222:8:E: ID "table-fn1-j.jssr.2020.11.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:145:8: ID "table-fn1-j.jssr.2020.11.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:222:8: open elements: article body[1] sec[1] table-wrap[1] table-wrap-foot[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:537:8:E: ID "table-fn1-1-j.jssr.2020.11.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:146:8: ID "table-fn1-1-j.jssr.2020.11.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:537:8: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] table-wrap-foot[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:899:317:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:899:317: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:925:308:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:925:308: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.12.002.xml:443:322:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.12.002.xml:443:322: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:283:13:E: there is no attribute "morerows" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:283:13: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:486:299:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:486:299: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:206:13:E: there is no attribute "morerows" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:206:13: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] (td[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:335:19:E: ID "table1-j.jssr.2021.03.001" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:167:16: ID "table1-j.jssr.2021.03.001" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:335:19: open elements: article back[1] app-group[1] app[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:364:18:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:364:18: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:373:150:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:373:150: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:425:84:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:425:84: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:436:172:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:436:172: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:447:149:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:447:149: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:467:83:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:467:83: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:511:103:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:511:103: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:143:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:143: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:319:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:319: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:526:72:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:526:72: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:549:80:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:549:80: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:556:79:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:556:79: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:582:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:582: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:597:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:597: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:387:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:387: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:402:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:402: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:643:327:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:643:327: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:646:309:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:646:309: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:647:270:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:647:270: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:648:394:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:648:394: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:680:322:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:680:322: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:695:301:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:695:301: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:705:306:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:705:306: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource of education, Transformation Based Systems of Education, and Inquiry Based Systems of education. Ultimately, we determined that over half (n = 27) of the collected syllabi reflected an Information Based System of education meant to prepare students for certification, lesson and unit planning, and best practice social studies instruction. Fewer (n = 14) prepared pre-service teachers to challenge official knowledge and position social studies instruction within socio-political realities of students and fewer still prepared pre-service teachers to center inquiry-based instruction guided by the C3 Framework (n = 11). We position these findings within dominant trends in elementary social studies scholarship and conclude that too few methods courses reflect the scholarly trend toward transformative, justice-oriented, or inquiry-based elementary social studies.