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Issue 70.4 of the Review for Religious, 2011. ; Unique Approaches Building Community Focus on Joseph Potpourri quarterly 70.4 2011 Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope Paul Vl said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 PHONE: 314-633o4610 ¯ FAX: 314-633-4611 EMAIL: reviewrfr@gmail.com ¯WEBSITE: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 POSTMASTER Send address changes to Review for Religious o P.O. Box 6070 ° Duluth, MN 55806. PHONE: 877-467-8687 ¯ FAX: 218-740-6437 ¯ EMAIL: fulfill@superfill.co~n Periodical postage paid at St. Louis, Missouri, and additional mailing offices. ©2011 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal 6r internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribution, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~ gournal of Catholic Spirirualit)j Celebrating 70 Years Editor Associate Editor Book Review Editor Scripture Scope Editorial Staff Michael G. Harter SJ Garth L. Hallett SJ RosemaryJermann Eugene Hensell OSB Mary Ann Foppe Tracy Gramm .Judy Sharp Advisory Board Paul Coutinho SJ Martin Erspamer OSB Margaret Guider OSF Kathleen Hughes RSCJ Louis and Angela Menard Bishop Terry Steib SVD QUARTERLY 70.4 2011 contents 340 prisms Prisms 342 364 .377 unique approaches A Tale of Two Scandals: Cornelia Connelly as Nouvelle H~loi'se Barbara Newman tells the remarkably similar stories of two married women who lived six centuries apart, became nuns and then abbesses only through the instigation of their husbands, suffered considerably, and faced numerous canonical difficulties in the founding of their orders. building community The Hum of Being: " Spirituality for Leadership Beatrice M. Eichten OSF describes the ministry of community leadership as a pilgrimage and explores the various spiritual realizations that flow from it--such as the openness to Spirit that comes through moments of emptiness and detachment, and the gifts of loving and being loved. Architecture and Religious Life Thomas A. Krosnicki SVD discusses the impact that the architectural design of buildings--in particular community residences--can have to the benefit of religious life and those they touch by their life and ministry. Review for Religious 386 404 408 .422 426 focus on Joseph Be Saints: Pathway to a Holy Life Joel Giallanza CSC gathers wisdom from St. Andr~ Bessette, whose name is forever linked to that of St. Joseph because of their obvious similarities. Both were simple laborers through whom God chose to do extraordinary things; both knew poverty and suffering; both experienced exile. Above all, both point out a pathway to holiness because they remained faithful to whatever God asked of them. St. Joseph in Focus: Husband of Mary and Guardian of Jesus John M. Samaha SM reminds us why we honor St. Joseph by giving us a simple portrait of the quiet, often overlooked member of the Holy Family. potpourri Lighting Our Modern Spirit: Pope John Paul II's Luminous Mysteries Carey Ellen Walsh explores the theology and the spiritual gift of John Paul II's meditation on the rosary in his apostolic letter Rosarium Virginis Mariae. She focuses on how one of John Paul II's most intimate reflections tends to the hunger in our souls. Multiple Sclerosis: A Gift Marian D. Frantz IHM reflects on how she has coped with multiple sclerosis and, in spite of the physical challenges and fears that accompany it, has come to understand it as a gift. Cremation: A Path to Protect Mother Earth Brian Jordan OFM calls us to rethink our attitudes and practices about how we remember our loved ones through burial or cremation and to develop an attitude of reverence for "Holy Mother Earth" in the process. departments 433 Scripture Scope: The Bible and the Liturgy 438 Book Reviews 444 Indexes 70.4 2011 prisms Erone intense week at the end of the summer, the population of Madrid swelled by more than one million souls. Crowds of young men and women came with the devotion of pil-grims; they participated in workshops and service projects; they baked in the heat, endured a rain-soaked and windswept prayer vigil, and coped with the chaos resulting from poor organization. They sang and prayed together, and blogged about their experiences all over the Internet. Such enthusiasm. Such energy. It all brought back memories of an earlier World Youth Day when I accompanied a group of Jesuit novices to Toronto in 2002. We, too, gath-ered with hopes and dreams, coped with crowds and long waits for something to eat. We, too, spent a restless night on the hard ground soaked through by a cold rain waiting for the final Mass celebrated by the pope. Drenched to the bone, I kept asking myself "What am I doing here?" But the enthusiastic singing of the young people drowned out the question. But I must be realistic. M}- perspective is not that of a young pilgrim. I just sent out invitations for a celebration of my golden Jubilee as a Jesuit. My novitiate classmates and others celebrating Review for Religious anniversaries of entrance and ordination (25, 50, 60, and 70 years of presence and service) are planning on celebrat-ing because we have much to celebrate. We have worked and taught, and borne the heat of the day in many different contexts. But as I look back on 50 years of religious life, I must admit that I have asked more than once "What am I doing here?" Sometimes the question arises because I feel too insignificant to make a difference. More often the ques-tion arises from a sense of wonder and awe about the ways God has chosen to work through me. My choice to enter religious life was well intentioned, but made with total naivet& The ministry for which I pre-pared myself (teaching high school) never materialized. The skills I learned in the process, however, equipped me to serve as an administrator, a forinator, and an editor. Through the years and with much prayer, I have tried to make myself available to be sent where I can best be used. I am privileged once again to live with our young men in formation. Their energy can wear me out, but their enthusiasm is contagious. They show that the church is ever young, ever new, always ready to grow in experience and wisdom. The seeds of faith are sprouting anew in many places. And in other pl~ces fields that have been harvested any number of times still produce with God's grace. The young pilgrims have now returned home from Madrid and are back in school or settling into their regular routines. But the memories and graces they carry with them will make their lives anything but routine. And as those of us further along the age continuum continue our trust walk with the One who has always accompanied us, we take to heart the prayer with which Benedict sent forth the young people from Madrid: "May no adversity paralyze you. Be afraid neither of the world, nor of the future, nor of your weakness." 341 Michael G. Harter SJ 70.4 2011 BARBARA NEWMAN A Tale of Two Scandals: Cornelia Connelly as Nouvelle Hdlo~se unique approaches 342 This is a tale of two scandals. It is a story of two women who courageously defied con-vention, yet submitted tragically and without reserve to the men they loved. It is a story of two ambitious and charismatic men, whose meteoric rise in the church was surpassed only by the suddenness of their fall. It is a story of two priests married to nuns--and not only nuns, but the founders of congregations-- who remained indelibly married in the public eye. From Romanesque France to Victorian England, so much had changed yet so much remained the same, especially where female subordination was concerned. So, finally, this is a story about the longue durde in Catholic attitudes to marriage, gender, and women's religious life. Barbara Newman is professor of English, Religion, and Classics at Northwestern University. Her address is Northwestern University; University Hall 215; 1897 Sheridan Rd.; Evanston, IL 60208. Reviev2 for Religious My first, more familiar narrative concerns a Frenchwoman born around 1100. Heloise, of high though illegitimate birth, received a superb educa-tion at the convent of Argenteuil. Raised by her uncle Fulbert, she was granted the rare privilege of private lessons with a famous philosopher, Peter Abelard, who was teaching in Paris. We all know what happened next: Abelard and his pupil fell in love. Their steamy affair ended in Heloise's pregnancy, Fulbert's horrified rage, a clandestine marriage, Heloise's rash denial of the union, and Abelard's castration at the hands of Fulbert's hit men. Given the fame of both lovers, the end of their :affair was a cause cglkbre. Finding the pity of his stu-dents even harder to bear than the scorn of his ene-mies, Abelard became a monk at Saint-Denis, though not before compelling a reluctant but obedient Heloise to take the veil at Argenteuil. Their son Astralabe was left with Abelard's sister on a farm in Brittany.~ But the lovers' conversion to religious life fueled more scandals. Abelard, who did not suffer fools gladly, had a gift for making enemies. At Saint-Denis, his 'historical research threatened to deconstruct the monks' patron saint, who also happened to be the patron of the French monarchy. This controversy led to cries of treason and landed Abelard in such trouble that he had to flee by night. Next he ~tried the vocation of hermit, :for which he was totally ufisuited, and soon wound up teaching again at a new foundation he called the Paraclete. Here too he got in trouble, partly because his ever-vigilant enemies objected to his oratory's dedication. In .the meantime, Abelard was charged with heresy at the Council of Soissons and forced in 1121 to burn his book on the Trinity with his own hands. Eventually he managed to be named abbot of the backwater monastery of Saint- 70.4 2011 Newman ¯ A Tale of Two Scandals 344 Gildas, in his native Brittany, but fared no better there. By his own account, his monks tried to kill him with a poisoned chalice. Heloise too was dogged by scandal. Despite her past, she was elected prioress of Argenteuil. But in 1129 the powerful Suger--abbot of Saint-Denis and no friend to Abelard--had Heloise and her nuns evicted on charges of immorality. These charges may or may not have car-ried a grain of truth. It is possible that Heloise's regime was lax, though it is certain that Suger had his eye on the nuns' property; and he mobilized the king, the bish-ops, and the papal legate to enforce his takeover.2 At this juncture Abelard reentered the picture, offering the nuns his now-vacant oratory of the Paraclete. Gossip contin-ued to buzz: if Abelard visited, detractors claimed that he could not live without his mistress, while if he stayed away, they charged that he had abandoned his wife. A few years later, when he published his autobiography, Heloise responded with impassioned fury, lambasting his neglect at the same time that she avowed her undimin-ished desire. But despite the stormy beginning of their correspondence, the two eventually made peace. Abelard endorsed Heloise's teaching role and warmly praised her learning. At her request he wrote numerous works for her nuns.3 Not least, he authored a rule for the Paraclete, although it seems not to have been observed and signifi-cantly contradicts Heloise's own rule--a point' to which I shall return. When Abelard was again condemned for heresy in 1140, by an even more blatantly rigged council, it was Heloise who secured proof of his absolution and arranged for his burial, soon afterward, at the Paraclete. Surviving him by twenty years, she was.buried at his side. My second narrative belongs to the nineteenth cen-tury. Cornelia Peacock, born to an elite Philadelphia family in 1809, lost her parents in childhood.4 Raised by an aunt who gave her a superb private education, at 22 she married a clergyman, Pierce Connelly. The Connellys moved in 1831 to Natchez, Mississippi, where Pierce had been named rector of an Episcopal parish. At the birth of their son Mercer, his godfather gave Cornelia a slave as a christening present.5 Though Pierce was well-liked in his parish, the honeymoon did not last. Caught up in a wave of anti-Catholic senti-ment sweeping the nation, he decided to resist it and better inform himself, with the surprising result that he felt called to convert. Cornelia, though shocked at first, loyally followed. As she wrote to her sister, "against my prejudices and in spite of the horrors which I have always nurtured for the Catholic faith, I am ready at once to submit to whatever my loved husband believes to be the path of duty.''6 In fact, after Pierce resigned his parish and delivered his farewell sermon, Cornelia was the first to be received as a Roman Catholic. Pierce waited to make his abjuration in Rome itself, on Palm Sunday 1836, with pomp and ceremony. The Connellys soon became the darlings of the British recusant aris-tocracy in Rome, where they remained until a finan-cial crisis forced them to return home and look for work. Pierce found a teaching post at a Jesuit school in Louisiana; Cornelia joined him as a music teacher. By now the couple had four children, but one daughter died in infancy and their two-year-old son met with a tragic accident. Fearing that her happiness was too great, the devout Cornelia had asked God to demand some sacrifice of her. Only a day later the little boy, playing with the dog, tumbled into a vat of boiling syrup.7 After two days and nights of agony, he died in his mother's arms. 70.4 2011 Newman ¯ A Tale of Two Scandals But this was only the first of Cornelia's sorrows. Soon afterward, while she was pregnant with their fifth and last child, Pierce announced that he had discerned a call to the Catholic priesthood. This time Cornelia did resist, but as soon as she realized how serious her husband was, she released him, which entailed her own consent to a monastic vocation. Returning to Rome, the couple had a private audience with Pope Gregory xvI, and Pierce was ordained with surprising speed in 1845. As for Cornelia, she became a postulant at the Sacred Heart convent of Trinit~ dei Monti, bringing her two youngest children with her. But she was not destined to take vows there. In 1846 Bishop Nicholas Wiseman, soon to become Cardinal Archbishop of Westminster, called Cornelia to England, where he wished her to found an order of nuns to educate English Catholic girls. Thus, before the end of her novitiate, the 3 7-year-old Cornelia Connelly, American wife and mother of three, became--not of her own accord, but by the deci-sions of her husband and her bishop--the first English monastic foundress in two hundred years. At this point the Connelly saga becomes so tumultu-ous that I can give only the barest summary. Cornelia's Society of the Holy Child Jesus (SHCJ) suffered more than its share of growing pains--lack of resources, litigation over property, internal discord, hostile chap-lains, and increasing strain between Cornelia and her superior, Cardinal Wiseman. These troubles were compounded by the "no Popery" agitation of a ,public deeply-fearful of Catholic emancipation. Mat Cornelia had least expected, however, was Pierce's rapid disil-lusionment with his new faith. Unsuccessftil in his bids for advancement in the church, ihe missed his wife and resented Wiseman's ban :on conjugal visits. So the frus- Review for Religious trated Pierce made two hostile, if contradictory, moves in quick succession. First, he wrote a spurious rule for Cornelia's order, which he circulated in Rome without her knowledge. Second, he pulled the children out of their schools and took 'them to Italy as hostages, with a new demand that Cornelia renounce her vows and return to him. Heartbroken but determined, she refused. The apostate Pierce thereupon sued his former wife in the Court of Arches for restitu-tion of his conjugal rights.8 The case of Connelly v. Connelly dragged on from 1849 to 1851, much to the glee of journalists.9 In 1850 a judge ruled in Pierce's favor, declaring that a papal~decree of separation had no force in England and leaving Cornelia to face imprisonment or a . forced return to her husband. While appealing to the Privy Council, she kept a suit of secular clothes in her cell at all times in case she had to flee the realm. Pierce meanwhile scandalized British Catholics with his apos-tasy, even seeking refuge for a time with the fanati-cally anti-Catholic Henry Drummond, a wealthy peer who led an apocalyptic sect. Eventually he returned to Italy, where he spent the rest of his life writing anti- Catholic tracts and serving as an Episcopal minister in Florence. Cornelia won her appeal on a technicality, but she never saw her eldest son again, for Mercer died at twenty of yellow fever. The younger children, Before~ the end of her novitiate, Cornelia Connelly, American wife and mother of three, became the first English monastic foundress in two hundred years. 347 70.4 2011 Newman ¯ A Tale of Two Scandal~ Adeline and Frank, remained with their father in Italy. He managed to estrange them permanently from their mother, returning her letters unopened. But in spite of all this, the Society of the Holy Child Jesus flour-ished. At Cornelia's death in 1879 it had six convents and schools in England, three in America, and one in France.~° Amazingly, Cornelia Connelly's case for saint-hood was opened in 1959, and in 1992 she was declared Venerable--the first step toward canonization. The Positio or formal presentation of her case is the first in history to be written by a woman.~ Since no one has ever proposed Heloise for saint-hood, except in the cult of romantic love, why do I call Cornelia Connelly a nouvelle Hgloi'se? I suggest this com-parison to probe more deeply into the case of a woman who filled the roles of wife, mother, nun, and abbess, not in succession but in conflict. Legions of women have become religiously active in widowhood, but few if any have faced down so public a scandal caused by living husbands, while simultaneously trying to establish their monastic authority. In the rest of this article, I will compare Cornelia's struggles with Heloise's apropos of three issues: sexuality, motherhood, and the authority of an abbess. In the France of the trouvOres, one could speak of sex more freely than in Queen Victoria's Britain, but Heloise would have been scandalous in any age. To dis-suade Abelard from their ill-starred marriage, she made a case for free love, claiming that .she would rather be called his mistress'(arnica) than his wife--and even if Augustus, ruler of the world, had asked her to be his empress, she would prefer to be Abelard's whore (scortum)--a word she chose deliberately for its shock value.~2 In Heloise's eyes, the true prostitute was the Review for Religious respectable wife who married not for love, but for security and money. As if these ideas were not scandal-ous enough, after ten years as a nun she confessed that she still felt sexual yearnings, even during Mass, and declared that she could never forgive God for Abelard's castration.13 This was no mere private avowal, but a rhe-torical performance before an imagined if not actual public. Medieval letters were never truly "private," and contemporary documents show that Heloise's arguments were well known in French clerical circles.14 Romantics (including my younger self) have often been dismayed with Abelard for refusing to respond in kind.15 But how could he? Neither his castration nor the couple's vows were reversible, so Heloise had either to find a way of coping or face a lifetime of misery, ending in her damnation. Abelard thus faced the.unenviable task of cajoling her to love Christ, her new Bridegroom, in his stead. If his tactics seem ham-fisted to our age, in his own they were supremely pragmatic. When Heloise said that she would gladly follow Abelard to hell; that her "heart was never my own, but was always with you"; that in every decision she had sought to please him, rather than God--it was not from marital duty that she spoke.16 A self-consciously clas-sical lover, she even took the nun's veil with the cry of a pagan heroine on her lips.17 In Cornelia Connelly we see nothing of the. sort. If she too ended by trans-gressing her culture's cherished feminine ideals, it was not by her choice. Yet in displaying obedience to her beloved, she vied with Heloise. To please Pierce, she braved her family's disapproval; left home for the dis-tant, culturally alien South; abjured her Protestant faith (a drastic step in the 1830s); accepted a life of exile; and finally made the supreme sacrifice of her marriage itself, 349 70.4 2011 Newman ¯ A Tale of Two Scandals Where Heloise saw ,oppositiOn-; Cornelia saw con]'un ction:, L, vowing perpetual chastity so that Pierce could be ordained. But where Heloise saw opposition--she could obey either God's will or Abelard's, but not both-- Cornelia saw conjunction. As a dutiful Victorian wife, she followed the principle of Milton's Eve: "he for God only, she for God in him." In the end, Cornelia became a far more committed Catholic than the vain and shallow Pierce. Yet she would never have become one at all with, out the conviction that God was guiding her through her husband's will. As she wrote to her sister at the time, Pierce was "all that is estimable and far above what your sister ever deserved or looked for in her husband. It is not for me to praise him, but daily do I thank God for having so blessed me.''18 In entering religious life, both women faced the extraordinary challenge of renouncing their husbands' love at their husbands' bidding. When Heloise pro-claimed her immortal longing, Abelard commanded her to desire him no more, but rather the God who had castrated him. Cornelia confronted the same demand, except that Pierce's self-castration in will alone did not last. So in the end, having fallen genuinely in love with Christ, she had to fight her ex-husband in court to preserve a separation she had never wanted in the first place. Interestingly, it was Heloise who fared better in the court of public opinion. Abelard's friends and even some of his enemies sympathized with her, while later humanists like Jean de Meun and Petrarch admired her eloquence and uncompromising idealism29 Review for Religious Cornelia, on the other hand, fell afoul of both Catholic and Protestant sentiment. The English Catholic hier-archy, impoverished and terribly vulnerable, resented the scandal and expense of "Connelly v. Connelly." As for the Protestant majority, it eagerly believed Pierce's lies and blamed Cornelia for destroying her family. Caught between two patriarchies, faced with incompat-ible demands from husband and bishop, she could win neither public vindication nor private comfort. Her anguish is clearest--and the historical distance greatest--with respect to motherhood. We do not know what it cost Heloise to leave the infant Astralabe in Brittany, but upper-class women of her day often had their children fostered elsewhere, and it was not unusual for widowed mothers to enter monasteries. Moreover, we have good evidence that Heloise never envisaged moth-erhood as a career path. Before her marriage, she had even proposed a novel, feminist version of the old argu-ment that a philosopher should not wed. As she put it, "what husband could ever concentrate on philosophy or scripture and still put up with babies howling. ? What wife could stand the endless mess of children?''2° Later, in her letters of complaint, she never mentions her son's absence among her sorrows. Her only reference to him comes in a letter written after Abelard's death, asking the abbot of Cluny to find the young man a prebend.21 We do not know for certain what became of Astralabe,22 nor did contemporaries care, for motherhood in the twelfth century was not an admired vocation. St. Jerome, often quoted by Abelard and Heloise, had zealously praised mothers who steeled themselves against their children's cries to "become virile" and serve God alone:23 Seven centuries later, wives were no less subordinate to husbands, but the ideal of motherhood had changed 70.4 2011 Newman ¯ A Tale of Two Scandals utterly. Hence nothing hurt Cornelia's reputation more than the belief, fostered by Pierce, that she had willfully abandoned her children. An anti-Catholic pamphlet in 1853 put it this way: "When Rome once depraves the heart, or bows the will, . . . the fountain of all natural affection has been, by priestly art, so dried up within her--as that she can forget her children whom she has borne, as well as the husband whom she has sworn, before God, to obey.''24 But Cornelia had never con-sented to Pierce's abduction of their children. As soon as she realized that he was using them to blackmail her, however, she swore a solemn vow: "In union with my crucified Lord and by His most precious blood, in ado-ration satisfaction thanksgiving and petition, I, Cornelia, vow to have no future intercourse with my children and their Father beyond what is for the greater Glory of God and His manifest will, known through my direc-tor.'' 2s A few letters to relatives reveal the agony this cost her. In 1854 she wrote to her brother that, initially, "my dear children were as much under my eyes as if I had not left the world till their father broke his word and his promises and stole them away from me. may God forgive him.''26 Four years later she lamented, "Poor dar-lings! I little thought of their having to suffer in this way, while I can do nothing to help them except by prayer."27 Under English law the children belonged to their father, so there was literally nothing Cornelia could do. In any case the church, in stark contrast with secular norms, still preserved its medieval legacy of valuing marital renunciation as the high road to perfection?8 The motif of the "maternal martyr" occurs so often in medieval hagiography that, if anyone had suggested sainthood for Heloise, her separation from Astralabe might actually have bolstered the case.29 Today, how- Review for Religious ever, the fate of the Connelly children poses a major obstacle to Cornelia's cause. It does not help that all three apostasized, though her daughter returned to the Catholic fold after both parents died. Cornelia's pro-moters., must therefore show that she bore the loss of her children as a cross, but--this is the key point--not a cho-sen cross.3° The postulator of her cause did try to revive the maternal martyr topos, citing Jeanne de Chantal as an exemplary saint who demonstrated "heroic virtue" by stepping over her son's protesting body as she departed for the cloister.3~ But most of Cornelia's advocates have shied away from this theme. Her biographers instead link her devotions to the Holy Child Jesus and to Mary, Mother of Sorrows, with her son's tragic death. This dimension of her spiritual life was incomparably deep-ened by the loss of her other children, though her work as a pioneer in girls' education compensated in some degree for the sadness of her own motherhood.32 Finally, I turn to the less sensational domain of reli-gious rules, which define a nun's mission and daily life, because both foundresses had to cope with problem-atic rules composed for them by their former husbands. Heloise had explicitly asked Abelard to create a rule, writing deferentially that "you, through God, are the planter of our congregation, and you, with God, should be the guide of our religious life.''33 Abelard complied, though the lengthy document he produced is an eclectic farrago of the Benedictine Rule, the desert fathers, pas-sages from Jerome, Augustine, and .Gregory the Great, and a few provisions specific to Heloise.34 Differences between this text and her own, more practical rule prolonged an old controversy over the authenticity of Heloise's letters.35 Some of the discrepancies concern fairly small matters, but the most important involve 70.4 2011 Newman * A Tale of Two Scandals lines of authority. On this subject the two rules cannot be reconciled.36 Abelard was profoundly conflicted about gender. Like every cleric of his age, he could toss off slight-ing remarks about the "weaker sex" and denounce abbesses who presumed to govern their nuns--or even monks--without male superiors. Yet in his treatise on the dignity of nuns, he pro-duced the most significant "pro-feminine" tract of the era.37 Some scholars have discerned a gradual con-version to feminism where others see only unresolved tension, but in any case, "~ Abelard's rule for Heloise is so ambivalent as to be unworkable.38 One reason is that he envisages a double community of monks and nuns, an arrangement that was common elsewhere but never established at the Paraclete. On the one hand, the whole community should have a male head or pro-vost, but on the other, both monks and nuns should profess obedience to the female head. Abelard calls her not "abbess" but "deaconess," an exotic early Christian term. He compares the deaconess to a queen and the provost to her steward, who fulfills his lady's will in all things--save that he "declines in what may do her harm.''39 It is hard to see how such an arrangement could have worked in practice. As for Heloise, she might have been happy enough with Abelard himself as her superior. But Abelard was still the abbot of Saint-Gildas, and if he should pre-decease her--which he did--the authority could revert Abelard's rule for Helbis e: is so ambivalent as to ,- be unworkable,, Reviww for Religious to her old enemy Suger.4° So in fact, the Paraclete had no provost. Heloise styled herself abbess, a more pres-tigious title than "deaconess," and exercised the nor-mal authority of that role. Given Abelard's peripatetic life, his reputation for heresy, and his disastrous failure at Saint-Gildas, the Paraclete undoubtedly flourished under her leadership as it could never have done under his. In fact, despite her unwilling entrance into religious life, Heloise proved highly successful as both monastic reformer and administrator. Before her death in 1163, six daughter houses had been founded or attached to the Paraclete, and its property holdings were vast.41 In addi-tion to glowing letters of praise from contemporaries, the popularity of the name "Heloise" in the next gen-eration testifies to the esteem in which she was held.42 Despite the troubles Abelard and Heloise faced in reinventing their relationship, both had a deep integ-rity. Abelard could be intransigent, but he did not lie, and Heloise's gift for placating superiors equaled his for antagonizing them. Thus she was able to attain the sup-port she needed from popes, bishops, lay patrons, and powerful abbots. Cornelia, to her cost, lacked these advantages. On the one hand, she had to endure Pierce's outright treachery, and on the other, a long series of conflicts marred her relations with hierarchs. Less than two years after she founded the first Holy Child convent at Derby, Pierce circulated a rule of his own composi-tion in Rome, prefaced by a claim that "the good Lord had long inspired in [him] the desire to found a little Congregation, with the help of a holy person well known to me and quite obedient (bien docile) to me.''43 But this was far from the case. When she learned of his act several months later, she sent off an indignant protest disavowing any changes he had made to her rule. Nevertheless, the 70.4 2011 Newman ¯ A Tale of Two Scandals spurious text created so much confusion that at Cornelia's death, her own rule was still not approved. A year later, Pierce was claiming that the Derby convent was "worse than . . . a brothel," hence his first duty was "to rescue my blessed wife from the hands of devils.''44 With a lethal combination of lawsuits, apostasy, anti-Catholic propa-ganda, and his fraudulent rule, Pierce had made it nearly impossible for Cornelia to succeed in the vocation to which his own choice had driven her. It did not help that she and Cardinal Wiseman had a falling-out. Concerned that the Connelly scandal was making the church a laughingstock, Wiseman felt a need for rest and proposed that one wing of Cornelia's new convent in Sussex be converted to a seaside residence for his own use. Fearful of yet more scandal, Cornelia said no, infuriating her old ally. Hence Wiseman refused to support her pleas in Rome, where the authorities stud-ied both Cornelia's and Pierce's rules for years without action, still not realizing why they differed. The English bishops meanwhile dragged their feet, refusing to let the Holy Child nuns hold a general chapter to elect superi-ors. Wiseman insisted that the subsidiary houses should be canonically separate, rather than subject to the mother house4S--a disempowering move that Heloise, in her day, had managed to resist. The final blow came in 1874 when Bishop Danell of Southwark, Cornelia's immediate supe-rior, presented the nuns with a third rule that he himself had written, imposing a hopelessly complex system of governance. Without warning, he insisted that they set their rule aside and observe his for a "trial period" of three years.46 At the end of this time they begged Danell to restore their old rule--beginning with the youngest nun, who declared, "My Lord, it seems to me that the new Rule has been drawn up to correct abuses which Review for Religious never existed, and it does not lead us to love and obey our Superiors.''47 All agreed except Cornelia, who remained stonily silent in humility--or despair. But Danell refused their plea and imposed another three-year trial period, at the end of which the foundress died, her life and work in a shambles. It was not until Pierce's death four years later that Cornelia's rule could again be considered in Rome. Ten years after that, in 1893, it was approved in its original, unaltered form.4s To conclude, then--was Cornelia Connelly a nouvelle Hdloise? The real Heloise, who so vividly imagined her-self as a tragic heroine, turns out to have led a less tragic life than Cornelia. Successful abbess though she was, no churchman could call Heloise a saint. Not only did she defend illicit love and confess to religious hypocrisy, but by the standards that count, she didn't suffer enough-- or at least, not for the right reasons. Though she por-trayed herself as a martyr of love, she recovered from a devastating crisis to be reconciled with her beloved, win the esteem and admiration of her peers, and leave a lasting monastic legacy. But Cornelia--or should I say, the Venerable Cornelia--attained martyrdom on three fronts. As I have shown, she perfecdy fulfilled the medieval type of the maternal martyr, suffering the loss of five children through no fault of her own--three to premature death and three to her husband's perfidy, if we count Mercer twice. We can also call her a "mar-tyr of marriage," like other medieval saints who suf-fered at the hands of brutish husbands. The Connellys might have lived happily ever after if they had remained Protestant--but Pierce's short-lived infatuation with the Catholic Church decreed otherwise. Having first prod-ded his wife toward conversion, he would soon become her relentless persecutor, goading her toward sainthood. 70.4 2011 Newman * A Tale of Two Scandals Finally, Cornelia can be seen as a martyr of the church itself, having suffered nearly as much at the hands of bishops as of her husband. Admittedly, I have had to sim-plify her long, complicated tale. A full and fair account would not gloss over the abrasive side of her character-- or the odd moments of silence where resistance might have been more apt. It would also dwell on the unique difficulties attending the restoration of Catholic reli-gious life in Protestant England.49 Nonetheless, it seems strange that the defiant Heloise won more clerical favor in the twelfth century than the submissive Cornelia in the nineteenth. For twenty-five years after her death, her name remained under a cloud even among her nuns, who felt that the Society's goals were best served by silenc-ing their founder's scandalous memory,s° Returning to the longue durge, however, persecution has shadowed the church's most celebrated reformers; I need only mention Teresa of Avila, John of the Cross, and Ignatius Loyola. If not a sine qua non for sainthood, it certainly helps. After all, Cornelia's long-suffering precursor in the sev-enteenth century, the Yorkshire foundress Mary Ward, was declared Venerable only a year ago. In each case, it remains to be seen if time, perseverance, and changing attitudes toward women will finally smooth the path from scandal to sanctity. Notes ~ These events are known to us from Abelard's autobiogra-phy, Historia calamitatum, and his subsequent exchange of let-ters with Heloise. I have cited these from the new translation by William Levitan, Abelard and Heloise: The Letters and Other Writings (Indianapolis: Hackett, 2007). ~ M.T. Clanchy, Abelard: A Medieval Life (Oxford: Blackwell, 1997), p. 152. 3 The treatise on the dignity of nuns is Abelard's "Sixth Letter" Review for Religious , in Levitan, pp. 127-69. For his hymns see Joseph Sz6v~rffy, ed., Peter Abelard's Hymnarius Paraclitensis, 2 vols. (Albany, NY: Classical Folia Editions, 1975); a few are translated in Levitan. The Problemata Heloissae (Heloise's questions on Scripture, with Abelard's replies) can be found in J.-P. Migne, ed., Patrologia.Latina 178: 677-730, and his Expositio in Hexaemeron (a Genesis commentary) in PL 178: 731-84. For the sermons see Paola De Santis, ed., I sermoni di Abelardo per le monache del Paracleto (Leuven: Leuven University Press, 2002). 4 There are now eight biographies of Cornelia Connelly, all but one by members of her Society. I have used the only account by a laywoman: Juliana Wadham, The Case of Cornelia Connelly (New York: Pantheon, 1'957), and Radegunde Flaxman SHCJ, A Woman Styled Bold: The Life of Cornelia Connelly, 1809-1879 (London: Darton, Longrnan and Todd, 1991). I have also consulted an excellent biog-raphy of her husband by D. G. Paz, The Priesthoods and Apostasies of Pierce Connelly: A Study of Victorian Conversion and Anticatholicism (Lewiston, NY: Edwin Mellen, 1986). For a novelistic account see Sheila Kaye-Smith, Quartet in Heaven (New York: Harper & Bros., 1952), pp. 57-122. s Flaxman, A Woman Styled Bold, p. 18. 6 Cornelia Connelly to Adeline Duval, letter of 17 Oct. 1835, cited in Mother Ursula Blake et al., Positio: Documentary Study for the Canonization Process of the Servant of God Cornelia Connelly (nge Peacock), 1809-1879, 3 vols. (Rome: Sacred Congregation for the Causes of Saints, 1983), I: 79. 7 Flaxman, A Woman Styled BoM, pp. 72-73. 8 This was an ecclesiastical court that, until 1857, ruled on mat-rimonial cases under English canon law. Divorces granted by this court did not permit remarriage. Otherwise, the only way to obtain a divorce was by private Act of Parliament. Positio I: 330. 9 Brendan Larnen's play about the trial, Connelly vs. Connelly (New York: Blackfriars' Guild, 1961), was staged in New York and Los Angeles fifty years ago. See Kenneth L. Woodward, Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn't, and Why (New York: Simon & Schuster, 1990), p. 267. 1o The Life of Cornelia Connelly, 1809-1879, Foundress of the Society of the Holy Child Jesus, by A Religious of the Society [Mary Catherine Gompertz] (London: Longrnans, Green & Co., 1930), p. 257. As of 1952, at the height of the Catholic educational system, the Society had established four additional schools and convents in England (including Oxford and Harrogate), three in Ireland, one in Switzerland, one in Rome, six in Africa, and twenty-two in the 70.4 2011 Newman ¯ A Tale of Two Scandals U.S. Kaye-Smith, Quartet in Heaven, p. 118. Many of these are now closed, but the Society has further expanded into Germany and Latin America. See the SHCJ website, http://shcj.org/today_ministries.html ii Woodward, Making Saints, p. 253. The author is Sister Elizabeth Mary Strub, former superior general of the SHCJ. ~2 As recalled by Abelard in Historia calamitatum ("The Calamities of Peter Abelard"), trans. Levitan, p. 17; Heloise, First Letter, in Levitan, pp. 55-56. 13 Third Letter (in the collection, i.e, the second from Heloise), Levitan, pp. 78-79. 14 Giles Consta~ble, Letters and Letter-Collections, Typologie des sources du Moyen Age occidental, p. 17 (Turnhout: Brepols, 1976); Peter Dronke, Abelard and Heloise in Medieval Testimonies (Glasgow: University of Glasgow Press, 1976). 15 Barbara Newman, "Authority, Authenticity, and the Repression of Heloise," in Front Virile Woman to WomanChrist: Studies in Medieval Religion and Literature (Philadelphia: University of Pennsylvania Press, 1995), pp. 46-75 (pp. 73-74). 16 Heloise, First Letter, p. 61; Third Letter, p. 81 17 According to Abelard, Heloise tearfully declaimed the lament of Cornelia, the wife of Pompey, from Lucan's Pharsalia--"and with these words, she rushed to the altar, snatched up the veil which the bishop had just blessed, and bound herself to the convent in the pres-ence'of all." Historia calamitatum, in Levitan, p. 20. 18 Cornelia Connelly to Adeline Dural, letter of 17 Oct. 1835, in Positio, I: 81. ¯ 19 The letters of Abelard and Heloise were popularized by the poet Jean de Meun, who translated them into French: Eric Hicks, ed., La vie et les epistres Pierres Abaelart et Heloys sa fame: Traduction du XIIIe siOcle attribude i~ Jean de Meun (Paris: Champion, 1991). More famously, he incorporated the lovers' tale into his bestrselling Roman de la Rose, which remained by far the best-known version until mod-ern times. z0 Abelard, Historia calamitamm, in Levitan, p. 15. Abelard cites Heloise in direct speech; she was in turn paraphrasing Jerome's trea-tise Adversus Jovinianum (393), and Jerome was citing a lost anti-matrimonial tract by the pagan Theophrastus, sometimes called "The Golden Book on Marriage." Theophrastus, Jerome, and their numerous medieval heirs all argued that a wise man should not marry; only Heloise extended this counsel to women, as I first noted in "Authority, Authenticity," p. 67. This grammatical nuance was Review for Religious overlooked in the classic translation by Betty Radice, The Letters of Abelard and Heloise (Harmondsworth: Penguin, 1974; rev. ed. 2003), p. 14; Levitan corrects the error. 2, Heloise, letter to Peter the Venerable, abbot of Cluny, ca. 1144-49, in Levitan, p. 273. 2z He probably became a cathedral canon in Nantes, and may later have been a Cistercian abbot at Hauterive: Levitan, Abelard and Hgloi'se, p. 13, n. 26. Abelard wrote a lengthy didactic poem for him, the Carmen ad Astralabium, ed. Jos~ Rubingh-Bosscher (Groningen, 1987). 23 Barbara Newman, "'Crueel Corage': Child Sacrifice and the Maternal Martyr in Hagiography and Romance," in From Virile Woman to WomanChrist, pp. 76-107 (p. 81). 24 Thomas Hatchard, Case of the Rev. Pierce Connelly, 2nd ed. (London, 1853), cited in Judith Lancaster SHCJ, Cornelia Connelly and Her Interpreters (Oxford: Way Books, 2004), p. 250. 25 Notebook of Cornelia Connelly, 21 January 1848, in Positio I: 298. 26 Cornelia Connelly to Ralph Peacock, letter of 1854, in Lancaster, Cornelia Connelly, p. 274. 27 Cornelia Connelly to Ralph Peacock, letter of 18 November 1858, in Lancaster, Cornelia Connelly, p. 274. For a moving treatment of Cornelia's feelings about this loss, see Dorothy Bryant, '!Keeping Vows: Cornelia Connelly (1809-1879)," in Last Words: Imaginary Letters from Real People (2010). Online at http://www.dorothybryant. com/LastWords.html 2s Caritas McCarthy SHCJ, The Spirituality of Cornelia Connelly: In God, For God, With God (Lewiston, NY: Edwin Mellen, 1986), pp. 73-80. For the history of this idea see Dyan Elliott, Spiritual Marriage: Sexual Abstinence in Medieval Wedlock (Princeton: Princeton University Press, 1993). 29 See Newman, "'Crueel Corage': Child Sacrifice and the Maternal Martyr." 3o Woodward, Making Saints, pp. 268-70. 3~ Woodward, Making Saints, p. 271. 32 McCarthy, Spirituality; Roseanne McDougall SHCJ, Cornelia Connelly's Innovations in Female Education, 1846-1864: Revolutionizing the School Curriculum for Girls (Lewiston, NY: Edwin Mellen, 2008). 33 Heloise, Fifth Letter, in Levitan, p. 126. 34 Abelard, Seventh Letter, in Levitan, pp. 170-255. 361 70.4 201 ! Newman ¯ A Tale of Two Scandals 3s For Heloise's rule see Chrysogonus Waddell, ed., The Paraclete Statutes, Institutiones Nostrae: Introduction, Edition, Commentary (Trappist, KY: Gethsemani Abbey, 1987). On the discrepan-cies see John E Benton, "Fraud, Fiction and Borrowing in the Correspondence of Abelard and Heloise," in Pierre Ab(lard--Pierre le Vgngrable: Les courants philosophiques, littgraires, et artistiques en Occident au milieu du XIIe sikcle, ed. Ren~ Louis and Jean Jolivet (Paris: l~.ditions du Centre National de la Recherche Scientifique, 1975), pp. 469-506 (p. 474). In 1980 Benton retracted his arguments for the inauthenticity of the letters. 36 For discussion see Enid McLeod, H?loi'se: A Biography, 2nd ed. (London: Chatto & Windus, 1971), pp. 219-24; Clanchy, Abelard, pp. 251-60. Heloise's biographer states that she "worked entirely in har-mony with Abailard's wishes" (p. 222), though not slavishly. Abelard's more skeptical biographer says she "ignored" his rule (p. 258). 37 Mary Martin McLaughlin, "Peter Abelard and the Dignity of Women: Twelfth Century 'Feminism' in Theory and Practice," in Pierre Ab3lard--Pierre le V3n3rable, pp. 287-333; Mcuin Blamires, The Case for Women in Medieval Culture (Oxford: Clarendon, 1997), pp. 199-207. 38 See my "Flaws in the Golden Bowl: Gender and Spiritual Formation in the Twelfth Century," in From Virile Woman to WomanCbrist, pp. 19-45 (p. 27). 39 Abelard, Seventh Letter, in Levitan, p. 198. ~0 Clanchy, Abelard, p. 258. 41 McLeod, Hiloi'se, pp. 210-219. 42 Penelope D. Johnson, Equal in Monastic Profession: Religious VVomen in Medieval France (Chicago: University of Chicago Press, 1991), p. 234. 43 "Memorial of the Rev. Pierce Connelly to the S. Cong. de Propaganda Fide," 10 February 1848, in Positio 1:299. The original is in French; English translation mine. 44 Pierce Connelly to the Earl of Shrewsbury, letter of 28 Dec. 1848, in Positio I: 307. 45 Wadham, Case of Cornelia Connelly, p. 226. 46 Not only did Danell style himself "Bishop Superior of the Institute"; he also sent his rule to the order's American houses with no explanation. Left in the dark, the U.S. sisters assumed that the new rule was Cornelia's high-handed innovation and refused to obey it, provoking a schism. Review for Religious 47 Gompertz, Life of Cornelia Connelly, p. 235. 48 Gompertz, Life of Cornelia Connelly, pp. 248-250. 49 Susan O'Brien, "Terra Incognita: The Nun in Nineteenth- Century England," Past dr Present, 121 (November 1988), pp. 110-140. so Lancaster, Cornelia Connelly and Her Interpreters, pp. 51-55. Palimpsest Recycling isn't new. When writing was serious, words were costly, vellum was scrubbed, papyrus washed, reused. Sometimes earlier uncials appear in ghostly outline. A Syriac text of Chrysostom reveals a Latin grammar: amo, amas, amat. What comes to articulation has layers beneath the surface deeper than words, runic letters in languages we don't quite understand. Bonnie Thurston 363 70.4 2011 building community BEATRICE M. EICHTEN The Hum of Being: Spirituality for Leadership At the beginning of his ministry, after hear-ing the heady proclamation that he is God's beloved Son, Jesus is plunged into a desert experience. He is tempted by the devil, who invites him to have his physical needs met, to exercise power through the worldly skills of division and manipulation rather than forgive-ness and reconciliation, and to be safe from all unpleasant, negative experiences. Jesus is able to withstand these temptations because he knows who he is. In his baptism and prayer, the truth of Jesus' identity is revealed to him: he is the beloved of God, one in whom God takes pleasure. Knowing who he is, Jesus is able to face the tension between being loved and being hungry/needy, between being loved and being socially powerless, and between being loved and being safe from all negative experiences. 1 Beatrice M. Eichten OSF is community minister/presi-dent of the Franciscan Sisters of Little Falls, Minnesota. Her address is 116 8th Ave. SE; Little Falls, Minnesota 56345-3597. Review for Religiotts When we are elected to leadership in our religious community, we are called forth to fulfill a special role as both spiritual and organizational leader. Such a call is empowering as well as humbling. It is a moment of being loved, of being affirmed for our strengths, a moment of special promise. However, this moment gives way to many other moments, and we quickly learn, as we take on this new role, that we do not give up our vulnerability or foibles. We do not cease wanting to control and "manage" others "for their own good." Nor can we avoid criticism, negativity, or unpopularity because of decisions we must make. We come face-to-face with ourselves as we encounter new challenges in the ministry of leadership. Where do we in leadership go when we face chal-lenges, temptations, and limitations? We can adopt the mindset of working hard to live up to the idealized expectations of our culture and community, or we can trust our authentic selves--the truth that we are beloved daughters or sons who give pleasure to God in carrying out a leadership function. We can discover a spirituality of leadership by examining our ongoing response to the challenges, temptations, and limitations we encounter. When we come to our spiritual identity, when we know who we are, says John Shea, then our spiritual work begins. As it was for Jesus, coming to this knowl-edge is a co-working with God that engages the full-ness of the human person. Foundational to the process is metanoia, conversion, the change of mind and heart that occurs~when we come to know ourselves as open to Spirit. Conversion leads us to make ourselves accessible to God. We move beyond our sinfulness and limita-tions to knowing that we, like Jesus, bring pleasure to God. This is a fruit of prayer. We open ourselves "to 70.4 2011 Eicbten * The Hum of Being 366 receive what the Divine Source is waiting to give" (p. 99). Openness makes us ready to receive. God as God. Such openness comes in prayer, in the troubled sister, in vexing financial and administrative details, in the elderly and the sick, in the gifted ministry of so many of our members, in our team of ministry colleagues, in cre-ation, and on and on. Spirit enters into this world; we do not break into Spirit's world. God is always present; we are the ones invited to open ourselves to receive and to act from our deepest identity as beloved of and precious to God. Shea goes on to say that, though the origins and destiny of Spirit are mysterious, you are filled by the sound of it. It is the burn of being--present, vibrant, alive, now. You live by a spirit that is not you. Being born of this spirit is not an event "done and over." It is the "always-already- now" of life. It is the power of God liv-ing in you. Touch that ever so slightly in yourself and you will open to the teacher sent from God, and he will whisper things hidden since the foun-dation of the world, the things he has heard from his Father, the things he is yearning to tell you. He will entrust himself to you. (p. 86, emphasis added) This "hum of being" is "the vibration of pure exis-tence. It blows where it will because it is not produced by people . its origin and destiny cannot be traced, but we bear the sound of it. We know it because it is car-rying us away" (p. 94). Opening to Spirit The core of leadership ministry is spiritual leader-ship-- a way of being present to ourselves and to our God that informs and guides our organizational lead-ership. Spiritual leadership requires an openness and readiness to receive Spirit as she comes to us each day. Review for Religious "Spirit is shy," says Shea. "It does not want to compete with other allegiances. It wants open space, vacancies that it can move into without conflict. When we are detached, we wait in readiness . . . [with] hands empty and open" (p. 38). This calls for an emp-tiness with which we are often not comfort-able. It calls us to back away consciously from being overly busy, important, needed, in control, and responsi-ble. Shea suggests that it means being con-scious of our human dependence and vul- -°- - nerability, of the alienation that characterizes sin, and of the uncomfortable conversion that leads us to redemp-tion rather than isolation (pp. 141-42). Being attentive to our inner reality requires time to be engaged with our inner selves and with God. Wayne Muller says that "without stillness, without being pres-ent, we will miss the simple, quiet opportunities., to hear more accurately. We will miss the opening, the readiness, that place of grace waiting to be born.''2 Being quiet and present is a critical discipline and necessary attitude as we deal with the siren lure of daily demands and issues inherent in congregational leadership. Different personalities will attend to inner realities and find a life focus in different ways. One person's way of being open and attentive to God can, for another, be a "grit-your-teeth" effort. Joan Chittister OSB reminds us that even age does not have to be an "impediment Being quiet and present is a ~ri~tical discipline as we deal with the siren lure of daily demands and issues inherent in congregational leadership. 367 70.4 2011 Eicbten ¯ The Hum of Being 368 to the magnet for life in us.''3 When we discover what is the magnet of life for us, we will also discover clues to where we find the source of energy for our journey through life. Those clues can be particularly helpful for those in a leadership position. By knowing and trust-ing our way of being present to God, we will come to know the truth that "There are as many ways to pray as there are moments in life . In all these moments, [we] gradually make [our] lives more a prayer and . . . open [our] hands to be led by God even to where [we] would rather not go.''4 Inherent Call to Conversion Spiritual and communal leadership is an ongoing call to conversion. We begin with any of a wide range of attitudes: "It's my turn." "I am finally feeling ready." "Oh God, please not me!" "I am willing to serve and to offer my best." "If this is what God and the community want of me ." "This is how I will do leadership" . "This is what I will do to help community grow" . "This is what I will do to 'fix' the community . " Regardless of how we begin, we soon learn that this ministry is about entering into a way of life where, as an elected leader, we turn from the perspective of a mem-ber to a perspective that encompasses the whole com-munity. The position brings new responsibilities and a fresh awareness both of the community and of the local and global church. Community members express their varied expectations of leaders in titles that range from "Mother General" to "Servant Leader," but whatever the expectations, leadership is a way of life that calls for detachment and self-emptying? for becoming a channel for Spirit in the life and activities of the whole community. Review for Religious Leadership requires letting go of attachments, fre-quently of a beloved ministry. A move to a new location, may mean distance from family, friends, and colleagues. We often discover, painfully, that being called to lead-ership changes how friends and companions relate to us. We need to move from roles and responsibilities with which we have identified into those that may not be of our personal choice. How many of us have said, "Finances are not my thing"? Yet now we must carry major responsibility for financial stewardship of the congregation. We learn that even though we are vested with power in the community, we do not have full control over our schedule, our members, our decisions. I remember hear-ing a speaker say to a roomful of new leaders that they had control of their schedules and could schedule days off. Having been in leadership before, I almost laughed out loud, knowing how many days off or team plan-ning days had been cut short by a death or a commu-nity crisis. While congregations talk about "part-time" leadership, the fact is, once elected, we are never not an elected leader. Leadership ministry is full-time, is exercised whenever and however it is called for, and is a ministry around which we wrap part-time responsibili-ties as chaplain or pastoral minister or whatever. The position calls for detachment from personal and minis-try commitments in order to carry out leadership minis-try. It also calls for circumspection as we come to realize that everything we say and do reflects on "leadership"; personal opinions become "Leadership believes . " Response to the Call to Conversion We can fight against the inevitable demands for detachments or we can allow them to be invitations to 70.4 2011 Eicbten ¯ The Hum of Being go within, to come to deeper self-knowledge, to get in touch with our spiritual center. I remember fearing that leadership would move me into falsity and role-playing. Then I heard Angeles Arrien, a cultural anthropolo-gist, speak about the necessity for leaders to exercise "response-ability"--not responsibility as duty or obli-gation ("I have to . . ."), but as the ability to respond from one's authentic self ("I choose to . . ."). Such an understanding invites a freely given choice. Richard Nahman OSA, in a reflection on gospel spirituality,5 points out that the word "authority" comes from the same root as "author" and "authenticity." He poses some probing questions: "How authentic am I? . . . do I challenge myself, asking, 'Am I "selling" a heart-rending "product," or is the Word of God alive in me?'" His questions encourage us to ask our own: When is my action more about me than about service to my sis-ters and our mission in the church? In facing the daily challenges of leadership, do I aim to win or do I enter into the call to conversion? Am I reacting to a particular sister because of some past experience with her? Or am I able to step back and consider how I would respond to that same request or situation if it involved someone else? Do I need to control, or can I open myself to living with ambiguity and other ways of thinking? How am I dealing with stress? Am I numbing myself by eating or drinking too much? What am I avoiding? To whom am I accountable? Questions like these help keep us honest, invite us to face the challenges we encounter with open-ness to our personal blindness and need for conversion, and move us to prayer and reflection. Acting from Gift or Obligation? If we are serious about conversion, in leadership we Revie~v for Religious will come face to face with our inner self and our bodily reality--our truth in all its beauty and messiness--and will be invited to make a choice to live and minister out of a gift economy rather than an obligation economy. God is gifting me with this opportunity. Can I offer my ministry out of a generous abundance, or do I move into resentment because I "have to do it"? Can I own the reality that leadership does involve some "have tos" and do them graciously rather than grudgingly? How approach a situation shapes how I enter into it and how others experience me in it. None of us is perfect; nor is anyone the perfect leader. But a leader is invited to go beyond duty or obligation and make a choice for life, a choice to love and to serve the com-munity members out of love. This, I believe, is a choice for conversion, a "turning away from one's past [and] entrust-ing oneself to the unex-pected, uncharted way into the incalculable future in which God comes to us.''6 Conversion is not just giving up and letting go, adapting our lives to the necessities of the ministry, but is a life-long project of committing one's whole life to God. And leadership ministry offers abundant opportunities to move toward that commitment. Gradually, if we are open to conver-sion, God becomes that "hum of being" that accompa-nies us whether or not we are aware of it. We need to choose intentionally to open ourselves to conversion, knowing that we do not control when or how it will happen. God has a way of unsettling our Conversion is a life-long project of committing one's whole life to God. 371 70.4 2011 Eicbten ¯ Tbe Hum of Being carefully controlled world and "tipping" it sideways. VChen we least expect it, God will find ways to unsettle us and invite us to make "soul" decisions in which we recommit our hearts and lives to the sacred journey-- inward, outward, and forward--the "always-already-now" of life that Shea speaks of. It is a journey wherein we are called to be witnesses to the gospel and to be changed by God's abundant love into true disciples. As leaders, we are sustained in this conversion pro-cess by our own prayer, by the love and prayer of our leadership team, by friends and companions, by the liturgy, by the beauty of creation, and by the grace of office itself---"the quiet, sudden infusion of some power beyond [one]self. the unbidden, unsought, unexpected emergence in the soul of a capacity hitherto unacknowledged" (Spoto, pp. 59-60). Leadership as Loving Relationship When Jesus came to proclaim the Good News, some were gleeful that the Messiah had come and things would be good for the downtrodden Jews. However, Jesus in his preaching and ministry taught that the peo-ple of Israel should not presume privilege. He began his ministry not from a place of power but from a realiza-tion that he was loved and that his mission was to draw others into God's love. Whatever he did, he did out of his identity as the loved one. When we are elected to leadership positions, we must realize that we are elected for mission and not for our own prestige. Shea suggests that when we realize we are loved, we are energized, and it is then that we begin, even if we continue work we have been doing for years (p. 113). We can draw on personal skills and abilities and become good administrators in our communities, but Review for Religious spiritual leadership is about knowing ourselves as loved; about loving and receiving love in our sister-to-sister, brother-to-brother relationships; and about speaking truth in love. George Wilson says that we are "held irre-vocably by a profound sense of charity." A deep love for God and for one another enables us to face the uncom-fortable and often contradictory movements in our lives and in the lives of our sisters and brothers. "The Gospel mandate of love--not a romanticized abstraction but an interpersonal engagement with a challenging flesh-and-blood sister or brother--will always remain the ultimate touchstone for truth.''7 The mandate of love moves us to relationships characterized by dialogue, forgiveness, and reconciliation. As leaders, we are called to create deeper understanding among our members, to uncover a base of shared meaning that helps us coordinate and align our actions with our values. We enter into a pro-found dialogue when we relate from a deep well of love, even in what may seem simple and ordinary. It is not just words that we share; it is a relationship8 that finds its source in our relationship with God. Our sisters and brothers may or may not remember a major project that was completed or that it was accomplished during the term of leadership. What they will remember is our relationship with them--whether we loved them. Leadership as Pilgrimage Spiritual leadership is not static but is a process that draws us into a vital and life-changing relationship with God and with our community. We can think of that process as a pilgrimage. Doris Donnelley identifies five characteristics that distinguish pilgrims from tourists.9 Perhaps we can appropriate these as we strive to become pilgrim leaders: 70.4 2011 Eichten ¯ The Hum of Being ¯ Valuing the internal. Pilgrim leaders are motivated by a hope for something to happen within, something that alters their attitudes and ways of looking at life. ¯ Valuing self-investment. Pilgrim leaders invest themselves and surrender to the experience. They sur-render all that clutters their lives so that God takes cen-ter stage. ¯ Valuing transformation. Pilgrim leaders are awak-ened to new dimensions of life, community, and church. Such awakening requires listening at a deep level--at the level of Spirit and the "hum of being"--to avoid falling into disillusionment and cynicism as they learn more about the human failings and limitations of their community members and their church--and perhaps of themselves. ¯ Valuing the journey as well as the arrival. Pilgrim leaders prepare both before and all through their term of office by "taking time seriously and elegantly--the right here-and-now time of [their] lives" (Muller, p. 167). At the end of their leadership ministry, they "go home" and allow the internal dimension of their journey to continue to unfold. Those who allow this to hap-pen are changed, and the rest of their life's pilgrimage begins in new ways. ¯ Valuing community. Pilgrim leaders know that they are on a particular journey at a particular time and with a particular group for a reason. As the journey unfolds, the connections they make and the experiences they share with the group help them to understand that they are part of something much bigger than their own per-sonal growth and decisions. All of us, both leaders and members, are on a pilgrimage. We are a community within the larger community of our church, both the pastoral and the Review for Religious hierarchical church. We allow ourselves to realize that we are about witnessing to our loving God, not about building the perfect community. Parker Palmer1° speaks about the necessity of "de-illusionment," that is, moving from the "illusion of salvation by interaction" (having an idealized community of love, understanding, and true dialogue, having lots of new vocations, etc.), to under-standing that we are people in search of God, that God is always present, and that salvation is pure gift of God. I conclude with words for all who are called to com-munity leadership: trust your pilgrimage of leadership. Open yourself to God's love so freely given. Surrender yourself to God and listen to the hum of your being as God guides your community into the future and guides you daily in your leadership service to your sisters and brothers. Your authenticity is a source of Spirit. You are strengthened and supported when you are able to be open to Spirit, when you can allow enough emptiness and detachment to make room for Spirit, and when you can trust God enough to enter into the call to con-version. When you know yourself as beloved and pre-cious to God, that love will overflow into those around you; and, if you allow it, you will experience the return of love in abundance. Returning to the words of John Shea: "You are filled with the sound [of Spirit] . . . the hum of being . . . present, vibrant, alive, now. Being born of this spirit is not an event 'done and over.' It is the 'always-already-now' of life. It is the power of God living in you." In these days, when there are no clear answers or directions for our communities, we are invited to enter into the pilgrimage of religious communal life and min-istry with trust, courage, hope, and gratitude. As lead- 70.4 2011 Eicbten ¯ The Hum of Being ers, let us journey together with our sisters and brothers and with our God into a future filled with hope. Notes ' John Shea, Gospel Light: Jesus Stories for Spiritual Consciousness (New York: The Crossroad Publishing Company, 1998). This theme is developed more fully in Chapter 4, pp. 97-116. 2 Wayne Muller, Sabbath, Finding Rest, Renewal, and Delight in Our Busy Lives (New York: Bantam Book, 2000), p. 167. 3 Joan Chittister, Gi~ of Years. (New York: BlueBridge, 2008), p. vii. 4 Henri Nouwen, With Open Hands (Notre Dame: Ave Maria Press, 1972), p. 158. s Richard M. Nahman OSA, "My Gospel Spirituality," Review for Religious (2009): 41-48. 6 Donald Spoto, Reluctant Saint, The Life of Francis of Assisi (New York: The Penguin Group, 2003), p. 48. 7 George Wilson, "Something Tells Me. ," Human Development (2008): 13. 8 William Isaacs, Dialogue and the Art of Thinking Together (New York: Doubleday, 1999), p. 19. He notes that the ancient meaning of the word logos suggests "an intimate awareness of the relationships among things in the natural world," making "relationship" the best English translation for logos. "In that sense, logos may be best rendered in English as 'relationship.' The Book of John in the New Testament begins: 'In the beginning was the Word (logos).' We could now hear this as 'In the beginning was the Relationship.' " 9 Doris Donnelly, "Pilgrims and Tourists: Conflicting Metaphors for the Christian Journey to God," Spirituality Today 44:1 (1992): 20-36. www.spiritualitytoday.org/spir2day/9243.1donnelly.html l0 Dr. Parker J. Palmer, "Borne Again: The Monastic Way to Church Renewal," Weavings: A Journal of the Christian Spiritual Life (1986), p. 12. 376 Review for Religious THOMAS A. KROSNICKI Architecture and Religious Life ~ ver the years, Review for Religious has covered a wide range of diverse topics that touch religious life. The indices of the preceding 69 volumes of the periodical attest to a rich and significant contribution. Yet it seems to me that one topic is conspicuous by its absence. There seem to be no articles dealing with the relationship architecture has with the life of religious communities in general or about the impact buildings have on the members of those communities. In this brief presentation, I intend to raise several salient points for reflection and possible discussion by religious men and women about the impact of architecture--the houses we live in--on religious life. Your House Is a Self-Portrait Granting that the statement "Your house is a self-portrait" holds a measure of truth, one might rightly Thomas A. Krosnicki SVD is a former Director of the Bishops' Committee on the Liturgy. He may be addressed at Divine Word House, 832 Varnum Street NE, Washington, DC 20017-2143. 70.4 2011 Krosnicki ¯ Architecture and Religious Life 378 ask: What is the identity that a religious community intends to project by its buildings? It could be worth-while, therefore, for community members to step back and take a good look at their present living quarters, particularly if they are contemplating renovations or the construction of a new building in the future. What com-posite self-portrait do the present buildings or plans for future ones project to members and non-members alike? There should normally be a correlation between the edifice and the self-definition of the religious community that it houses. Ideally, building and self-definition posi-tively reinforce each other. As there is no set design for th~ shape of a religious house, no one can convincingly claim that "this is how a house for religious should look." During the 1950s and 1960s, when religious com-munities were expanding in the United States, archi-tects designed new houses for religious communities that today remain clearly identifiable as from that era. Basically, many look very much alike--pejoratively described as "1960 Penal." They ended up strikingly similar in both design and material. I can, for example, point to the two houses across from my residence in metropolitan Washington DC and say unequivocally, "Clearly, from their appearance, both were built dur-ing the unprecedented growth phenomena of Catholic religious life of the 1960s." Unfortunately, in the States such buildings were generally designedto last for 75 to 100 years; they will be standing for another 25 or more years, even though their primary purpose may have morphed into something else, given the decline of voca-tions and dwindled need for large residential buildings. How did that kind of building style come about? Financial constraints? The pressure of urgent need for expansion? A lack of creative imagination? Government Review for Religious restrictions? Regardless of the reason, the basic princi-ple "Every house is a self-portrait" seems to have been unwittingly overlooked. One hopes that we religious have better images of ourselves than these buildings project. But, a corporate self-image is not always easy to come by. How might it be achieved? Rule and charism, as well as the function and ministry of the particular religious community are central to the large equation that feeds into an architectural design. Therefore, in plan-ning or renovating a house, a religious community must col-laborate with a care-fully selected architect in a process of "defin- ~, ing" the building so it truly fits with and looks like the community and not just shows off the architect's latest ideas. As qualified and inspired as the architect or builder might be, they still may not truly understand religious life and must watch the bottom line of overall cost and materials. In short, the community must school the architect, as well as itself, in its unique religious ethos, its particular rule, and its designated ministry so that the completed proj-ect images or reflects the community at its very best. Thus, a rural Trappist monastery should not have the appearance or design of an inner city residence for the Missionaries of Charity of Mother Teresa of Calcutta. One hopes that we religious have better images of ourselves than these buildings project. Form Follows Function The architectural principle of Louis Sullivan (~'1896) that "form follows function" remains both valid and in 379 70.4 2011 Krosnicki ¯ Architecture and Religious Life 380 vogue today. Unfortunately, one can still find designs that have proven to be decidedly dysfunctional in spite of that basic principle. Frank Lloyd Wright ('c1959), the renowned American assistant to Sullivan, accepted the axiom in principle but moved beyond it to "organic architecture" promoted by the "Prairie School" move-ment. Recent attention has focused on the organic archi-tecture of the Sagrada Familia Basilica in Barcelona, designed by Antoni Gaudi (t1927). Nature was Gaudi's inspiration. He saw that plant forms clearly stem from their organic function, and he incorporated those forms into the functionality of his imaginative edifice. Function does not necessarily dictate that the end product be prosaic, sterile, or crassly utilitarian. Paradoxically perhaps, structural forms can be functional without being deprived of the truly creative, void of the artistically challenging, or stripped of the esthetically appealing contributions of architecture. Religious residences are generally built in view of their multiple and unique functions. So, the first chal-lenge is to attempt to define the multifunctionality of a religious building that is to be something more than a warehouse for people or a residence for transient day-laborers, not unlike a Motel 6 or Holiday Inn. The bui~ldings are residences for women or men dedicated to a life in community (mensa communis remains an apt term) and bound together by common religious life and ideals, expressed in vows, vocation, and ministerial commitment. A first consideration, when looking at form-func-tion, is the physical arrangement or basic design of the building. What structural units are judged major-- i.e., the central, common spaces of the community? The community chapel, gathering room, library, and Review for Religious dining facility--characterized by their size, location, and accessibility--are generally considered primary. A well thought out floor plan needs to facilitate patterns of movement to these central community areas. Secondary structural units are necessary community service areas and the rooms for individual members, which provide commodious but not ostentatious living. I recall that some artist--perhaps Michelangelo-- stated that "small rooms beget small ideas." Although the personal rooms of the members remain secondary in terms of designed structural units, they are not unimportant for the general well-being of the commu-nity. Each community has its own approach and its own reasons for making its deci sions. One religious community that initially provided private rooms for members in initial formation decided to redesign the space into areas that could be occupied by several persons because they felt that during the ini-tial formation stage private accommodations fostered too much individualism, egocentrism, and even narcis-sism-- a concern that the 'T' might loom larger than the "we." Such questions remain open to serious reflection and debate based on various issues that come into play --e.g., culture, maturity, and background of the indi-viduals concerned. Ultimately, what must be considered in any situa-tion is the basic interrelationship of major and secondary structural units and their impact on the daily life and well-being of the community. Consciously or unconsciously, Some artist stated that "small rooms beget small ideas." 381 70.4 2011 Krosnicki ¯ Architecture and Religious Life decisions about their size and placement will identify and underscore community priorities and emphases. The physical environment does influence the persons who occupy the building, 382' The Building Shapes the Community We must accept the fact that the physical environ-ment does influence the persons who occupy the building. In a process that is subde and for the most part uncon-scious, the edifice can take hold and mold the minds and hearts of the occupants for good or ill. A house at architectural peace with itself can pro-mote harmonious peace for the inhabitants. A house bereft of structural harmony and beauty can, unfortunately, exacerbate division and conflict. That alone is a good reason for "getting it right" on the draw-ing board from the very beginning. Buildings, even for religious men and women, need to support and enhance the individual emotionally, psychologically, and spiritually. Consideration must be given to how the psychological and spiritual well-being of the community members can be fostered by the house they inhabit. Is there an appropriate balance between community and individuality? What about the tension between the need for private and for public spaces? Areas of silence and communication? Flexibility and stability? Buildings architecturally designed like rabbit burrows or mazes, where one can easily hide away from others, do not facilitate communication (and therefore community itself) any more than open ended "glass houses" neces-sarily foster or encourage healthy solitude and needed Review for Religious silence. Other problems can be compounded by poor physical layout. Anger, for example, can be triggered by a person's assigned living space within the commu-nity (e.g., "We built the rooms too close to--or too far from--the elevators"). Inadequate light might contribute to depression--e.g., "It's too dark here. I need the sun. I'm depressed." Community and interpersonal tensions can arise when the building itself does not reinforce per-sonal identity, enhance self-worth, or affirm self-esteem. [Editor's Note: One, however, must admit that while some difficulties can be remedied by a change of rooms or by the purchase of adequate lamps, even the best architec-tural planning can go only so far in addressing deeply engrained attitudes and longstanding difficulties.] Serious interpersonal conflicts might be symptomatic of a systemic error in the very environmental package in which one "lives and moves and has his or her being." "You act the way you dress" is a maxim that might be buttressed with another: "You live the way you're housed." Physical, emotional, psychological wholeness and well-being along with spiritual growth are nourished by an environment of beauty and are enhanced by tran-quility begotten of right order. Go Green A new, but significant, consideration in the design and use of religious buildings is the "green" movement. Care for the earth and its natural resources is not only an environmental issue but a theological one as well. In the design and construction of new buildings by reli-gious communities, attending to this "green" factor can stimulate new thinking, practical cost-saving, and aware-ness of environmental issues. There are already positive examples in this regard. 3,83 70.4 2011 Krosnicki * Architecture and Religious Life The Holy Wisdom Monastery of Benedictine Sisters in Middleton, Wisconsin, (www.benedictinewomen.org) that opened in August 2009 addressed "green" issues such as geothermal heating and cooling, solar panels, rain and roof gardens, tankless water heaters, optimum use of natural light, restored natural prairie habitats, and use of regional building materials. The goals are clear: an environmentally sound structure, respect for the environment, use of energy-saving programs, affordable housing, and the manifestation of a spirituality aligned with a care for the earth and all creation. One resource for any religious community consider-ing the construction of a new building or the retrofit-ting of an old one would be the U.S. Green Building Council (USGBC). LEED (Leadership in Energy and Environmental Design), a program developed by USGBC, "provides building owner and operators a concise frame-work for identifying and implementing practical and mea-surable ~green building design, construction, operations, and maintenance solutions" (see www.LEED.org). The LEED program can be applied to all buildings regardless of where they are in their life cycle (old, renovated, new). Impact beyond the Community It is my contention that, with few exceptions, reli-gious women and men have not given enough attention to the architectural impact their buildings--in particular their residences--have on their membership. In addition to all that has been said above, it would be important to know what impression our buildings have on those who are shopping around for a religious community. Could it be that the building that clothes the community is of far more significance--more, even, than the religious habit--than heretofore granted? Certainly, in the pro- Review for Religious cess of designing new structures or retrofitting old ones, the psychological, spiritual, and physical well-being of the individual, and therefore of the community, must be carefully weighed. In all these areas, there is ample reflection material for the community, the architect, and the construction company. The fruit of that reflec-tion would benefit religious life and those that religious touch by their life and ministry. Approaching Fall As the drone of locusts saws through evening silence, summer quietly collapses. No encore of merry gardens, rains trelsy of wrens, aroma of cut grass. I gird my soul as I view the spent zucchini plants fiat and pallid. No sly submarines left. And so goodbyet. My God, pull back these fingers reaching for what's gone. Teach them to renounce for the needed span all blush and bloom, all sun-nursed freshness. Stiffen my spine for sterner days, arthritic stalks in dying fields, the grief of trees soon to weep their leaves. Let me trust the grace all losses offer. Patricia Schnapp RSM 70.4 2011 focus on JOEL GIALLANZA Be Saints: Pathway to a Holy Life Joseph On 17 October 2010, Pope Benedict XVI can-onized Brother Andr4 Bessette CSC, the first member of the Congregation of Holy Cross to be so honored. His canonization did not really surprise anyone who knows anything about his life and work and, of course, about the Oratory of Saint Joseph in Montreal. Even before Andr4's beatification in 1982 and now his canonization, it was easy to think of him as a saint. He was considered such even during his lifetime. And, in the interim period of forty-five years between his death and his beatification, it was generally assumed that one day he would be officially recognized as a saint by the church. It was easy to think of him as a saint because of the many healings and Joel Giallanza CSC is the administrative assis-tant to the provincial of the South West Province of the Holy Cross Brothers. He can be addressed at 1101 St. Edward's Drive, Austin, Texas 78704. Revi~ for Religious other miracles associated with him. Though not often mentioned, those other miracles included bi-location and the gift of insight through which he could read (or "see," as he said) people's souls. These types of miracles came to light during the testimony of witnesses in the processes for his beatification and canonization. Brother Andre's frequent exhortation to others was simple and direct, "Be saints." His life and work set before us a way to holiness, a way to "be saints." A Life and A Work Alfred Bessette was born on 9 August 1845, in Saint Gr~goire d'Iberville, Qudbec, Canada. He was the eighth of twelve children. By the time he was twelve years old, both his parents had died; he and his siblings were separated and sent to live with various relatives. Alfred did not receive much education; he learned to sign his name and to read a little. His health was always weak and it was difficult for him to keep a regular job. As a young man, he worked for various factories and mills in Canada and the northeastern United States. In 1870, when he was twenty-five years old, he applied for admission to the Congregation of Holy Cross, a community of brothers, priests, and sisters founded in France thirty-five years earlier by Blessed Basil Moreau CSC, a diocesan priest of Le Mans. Alfred was accepted, and took the name Brother Andre. Because of his poor health, his approval for profession of vows was delayed. After his initial formation, he was assigned to Notre Dame College in Montreal, a secondary boarding school sponsored by the Congregation of Holy Cross. He served as doorkeeper, infirmarian, barber, and jani-tor. In 1872, he was approved to profess his vows as a 387 70.4 2011 Giallanza ¯ Be Saints Brother of Holy Cross. Though he was not involved in the school extensively, he was particularly sensitive to students who were ill. When an epidemic of smallpox broke out in another school in Montreal, Andr~ rec-ommended a procession with a statue of Saint Joseph through the school. The epidemic diminished imme-diately. Increasingly, the sick began to visit Brother Andr~ and ask for his prayer and advice. His usual recom-mendation was that they pray to Saint Joseph to ask for his intercession. In the early 1870s, the first heal-ings began to occur. Brother Andr~ always insisted that Saint Joseph accomplished all these things. His typi-cal "response when people requested his own prayer was simple: "Ask Saint Joseph to bring your petition to God." Because the sick were coming to the school to see him, parents and community members objected that the students were being exposed to various sicknesses and diseases. It became difficult for Andr~ to meet with those who came to him for prayer. In 1896, the Congregation of Holy Cross purchased a piece of property across the street from the school, near a trolley stop, where the sick could meet with Brother Andr& A small chapel was built in 1904, and in 1909 he was assigned full-time to be in charge of this place of prayer. In 1915 construction began on a larger chapel, the crypt church of the present Oratory of Saint Joseph, to accommodate more people. The number of pilgrims seeking Brother Andre's counsel and Saint Joseph's intercession steadily increased. After comple-tion of the crypt, construction continued and the upper church began to take shape. When funds fell short and the work was suspended prior to the placement of the roof, Brother Andr~ said, "If Saint Joseph wants a roof Review for Religious over his head, he will take care of it." Saint Joseph even-tually did take care of it, but Andr~ was not alive to see it. Over the years Brother Andre's health never improved. Two days after Christmas, 1936, he had a severe attack of indigestion, and a few days later he was admitted to the hospital. In the days that followed, his pain increased; during that time he was constantly pray-ing and asking that God's will be done. On January 4 he went into a coma. Brother Andr6 died at 12:50 AM on 6 January 1937. His body was brought to the Oratory. During the next seven days more than one million people waited in line, in the bitter cold, to pass his body, to touch their rosaries and other objects to it, and to pray. Many extraordinary cures were reported during those days. Saint Andr~ did not live to see the completion of Saint Joseph Oratory as it is today; however, he is buried in the crypt church he knew so well. The Oratory contin-ues to be a place of prayer and pilgrimage. Andre's name is forever linked to that of Saint Joseph because of the obvious similarities between these two saints. Both were simple laborers through whom God chose to do extraordinary things; both knew pov-erty and suffering; both experienced exile. Above all, both remained faithful to whatever God asked of them; both point out to us a pathway to holiness. A Way to Holiness Though Andre's life was filled with miracles and other extraordinary phenomena, our faith teaches us that such things do not de facto constitute a person's holiness. Holiness is not about singular actions within a person's life, regardless of how impressive those may be. Holiness 70.4 2011 True holiness is enduring 390 is reflected through the person's entire life, the complete example that is given to others. Further, the standard for such holiness is not arbitrary; it is nothing less than God's own person. Jesus taught, "Be perfect, as your heavenly Father is perfect" (Mt 5:48). Another transla-tion says, "Be holy, as God in heaven is holy." With the Incarnation, Jesus becomes the standard. Holiness is simply to live as Jesus lived, to love as Jesus loved, to do what Jesus did; we do it in our own lives, in our daily relationships and responsibilities. Each and accessible, time Jesus confronts those . who would sum up the law in terms of what they do or what they have accom-plished, he counters it by referring to the priority of mercy, detachment, compassion, forgiveness, charity-- in brief, following him and his way. We look to people we consider holy for encourage-ment and guidance, for insight about how to follow Jesus. Brother Andre's entire life and example speak to us of following Jesus, of being holy. His is an endur-ing holiness that reaches beyond the historical period in which he lived. His life also reflects an accessible holiness; a way of life that is possible, even though we may never do exactly what Andr~ did. His instruction to us is simple, "Be saints." True holiness is enduring and accessible; temporary holiness is counterfeit and conceited. In our own way, in our own life, we can be holy. Brother Andr4 shows us a pathway to a holy life. What are the recommendations for the way to holiness that Andre's life and example place before us? These reflections will focus on four recommendations. Review for Religious Believe First, believe. Andrd used to say, "God never forgets us." "Never" is a strong word and leaves no room for variation. And yet, that is what our faith teaches us. God is always with us. God always loves us--always, without exception. Do we believe that, without exception? This is the faith to which we are called. The challenge for us emerges when our faith is confronted by experiences that do not speak to us of God, or by events that seem to be in direct contradic-tion to what we hold to be true of a loving God, a good God. Then we are tempted to think that God possibly has forgotten us or is looking the other way for the moment. Yet, faith teaches us that such are God's ways, such is the way that Providence works. We are called to trust Providence, to believe Providence, even when things point in directions that, to all appearances, have nothing to do with God. This was true in Andre's life. The fact that he was admitted to the Congregation of Holy Cross is evidence that God was at work when the normal pointed in the opposite direction. He was not educated, he learned to read very little, and could barely write much beyond his name. His health was always precarious. From a voca-tion perspective, it was uncertain if he would ever have the capability or stamina for any kind of ministry. These facts provided more than sufficient reasons for the com-munity to think that it would be too much of a risk to accept him. Still, Andr~ remained faithful to the work that had been assigned to him and hoped he would be accepted. As he said, "If you do not believe in God, you will get nothing." Andr~ believed; and though his formal acceptance and profession of vows were delayed, he was admitted to Holy Cross. 391 70.4 2011 Giallanza ¯ Be Saints Similarly, the fact that the Oratory came into exis-tence is a testimony to Andre's faith that God, through Saint Joseph, would complete what Andr~ believed God was calling him to do. Even after permission was received from the community to proceed with the con-struction, there were financial setbacks. Each step along the way required the conviction that God and Saint Joseph would provide. Brother Andr~ continued his work as if God and Joseph were already in the process of providing. As con-struction work was well underway, when asked how he had succeeded, Andr6's reply was simple, "I have always left the work of the Oratory in the hands of the good God." In late 1936 and early 1937, when it became evi-dent that Brother Andr~ would die before the comple-tion of the upper basilica, his own perspective never varied: "The good God has no need of me to complete this work. Saint Joseph will see to it." The foundation for our own spiritual life is faith, the conviction that God does not and will not forget us or abandon us. In reality the questions before us are not about God's side of the relationship; rather they arise about our side of the relationship. VChen are the times that I tend to forget God? What experiences or events distract me from God's constant presence to me? What can I do to maintain a conviction about the constancy of God's presence? Pray A second recommendation for the way to holiness that Andr~ teaches us: pray. Andr~ used to encourage others by telling them, "When we pray, God's ear is pressed to our lips." It is an intriguing image for at least two reasons. Review for Religious First, there is an intimacy about the image, illustrat-ing God's desire to be as close to us as possible. There are obviously times when we do not sense or perceive that proximity as a reality. Andr~ assumed it. He believed that God would be near when we prayed regardless of whether we experienced that nearness. Such an insight builds upon the faith that was mentioned as the first rec-ommendation for a way to holiness. There is no incen-tive to pray if we think that the words and thoughts and desires that we bring to prayer simply disappear into a vacuum. To pray at all, we must believe that God is near to us. The Book of Deuteronomy teaches us: This commandment that I am commanding you today is not too hard for you, nor is it too far away. It is not in heaven, that you should say, "Who will go up to heaven for us, and get it for us so that we may hear it and observe it?" Neither is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?" No, the word is very near to you; it is in your mouth and in your heart for you to observe (30:11-14). Such is God's closeness to us when we pray. Second, it is interesting that in this perspective on prayer Brother Andr~ saw God as quite active. He had the firm conviction that God was listening and listening closely. It is God who presses an ear to our lips. God is interested in our prayer and wants to hear what we have to say. It was said by witnesses that Andr~ prayed as if he was speaking to someone from whom he expected an answer. We must be willing to bring the happenings of our daily life into our prayer, honestly and directly. Andr~ used to say, "In prayer, one speaks to God as one speaks to a friend." We can speak to God in this way because there is an intimacy about prayer and because God draws close to us when we pray. 393 70.4 2011 Giallanza * Be Saints Prayer may not be so much about changing the world around us as it is about changing our perspective on that world. 394 Brother Andr4 prayed about what was going on in his life and his ministry. He brought his concerns to God, very explicitly. Whether it was his concern about the continuing development of the Oratory or about the condition of a particular person who had asked for his prayer, he believed that prayer could and would have a real impact in the world. He says in his customary sim-plicity, "If we prayed more, things would go better in the world." Given the complexities of the world in which we live, it would be too easy to dismiss this as naive. And yet, prayer may not be so much about changing the world around us as it is about chang-ing our perspective on that world, enabling us to make a difference, enabling us to see ways in which God is present and active. Genuine prayer always urges us to action; prayer apart from action is no prayer at all. When it came to Saint Joseph, we know that Andr4 had a special relationship with him. For Andr4 it was sim-ply a matter of presenting to Joseph whatever needed to be done and then trusting that it would get done. He said, "If people knew how to pray better, they would obtain everything from Saint Joseph." The challenge is two-fold: first, to be clear regarding what we are praying about; and second, to refer everything to God's will. What we envi-sion as a response to our prayer may or may not be what God has in mind. Praying "better," as Andr4 understood it, required attentiveness to whatever God has in mind. Review for Religious Prayer builds upon the foundation of faith and is necessary for our continued progress and growth in our faith life. Our approach to prayer and our fidelity to prayer say more about its quality than does the actual content and method of our prayer. What is my method of prayer and am I faithful to it? Do I bring to prayer the reality of my everyday life: my hopes, struggles, fears, expectations, aspirations? Is my prayer more a demand or a desire, a litany or a longing, a performance or a passion? Ser~e A third recommendation for the way to holiness: serve. Brother Andrt's sense of service direcdy echoes the gospel; he said, "We cannot love God without lov-ing our neighbor." Service must flow from our prayer. As prayer expresses our love-relationship with God, so service expresses our love for others. Brother Andr6 used to say, "The door of heaven is the heart of Jesus and the key to that door is prayer and love." These two--prayer and love practiced in service--flow into and out of one another. They form a dynamic cycle of our relationship to God and our apostolic relationships with others. Andr~ does not speak about service as much as he speaks about loving others, caring for them, and respond-ing to their needs. Clearly he understood loving others in very practical, immediate terms. Serving others, loving others, in some way engages us with them. Andr6 often said that it was not sufficient to give money in respond-ing to needs; it was also necessary to give compassion from the heart. Money could assure that there would be a distance maintained between ourselves and the reality to which we are responding; compassion demands that we 70.4 2011 Giallanza ¯ Be Saints 396 know about and be touched by the actual circumstances of others. It is clear in studying Brother Andre's example that he was willing to be very engaged in the lives of oth-ers. Witnesses testified that even brief encounters with him left them with the impression that they had been lis-tened to and even known by him much more profoundly than they had anticipated. Brother Andr~ often said that the Lord was our big brother and that we, as little brothers and sisters, have the responsibility to love one another as members of the same family. This is a key theme in the spirituality of the Congregation of Holy Cross. Still, it is especially interesting that Andr~ would use the family as a refer-ence for loving others. His own experience of family, that is, his biological family, was quite disjointed as he was growing up. In fact, his experience of family could have left him bitter or with a feeling of being deserted, due to the death of his parents and the separation from his siblings. Yet he overcame that potentially debilitat-ing reality to grow into a person who genuinely cared for others and responded to their needs. Rather than going through life with a bitterness because he had no natural-family identity, he chose to center his sense of family around the Lord Jesus. And that center was espe-cially necessary because there were times when even his Holy Cross religious family was not very supportive. Brother Andrd is known for his very close relation-ship with Saint Joseph. His mother introduced him. to practices of praying to Saint Joseph and, over time, he developed a strong and intimate relationship with this great saint. However, it is clear that the priority in his life was his love-relationship with Jesus, and he lived that relationship through his service to others. He served simply because that is what Jesus did; as Jesus Review for Religious cared for the people, so too Andrd cared for the people; as Jesus healed, so too he healed. For Andrd this was a very straightforward reality: do what Jesus did and so become like Jesus. Service, in whichever form it takes, demonstrates the reality of our spiritual life. Service--the giving of ourselves, our talents and gifts--is a necessary part of the Christian life. The alterative is that our spiritual life becomes narcissistic and self-enclosed. Neither the type nor the extent of the service that we render to oth-ers is as significant as that we build some form of ser-vice into our life as a way of continuing the mission of Jesus. Our service must be consistent with our gifts and respectful of our priority commitments in life. How do I serve others? In which ways do I continue the mission of Jesus? How has the service that I offer been a source of spiritual growth for me? Trust The fourth recommendation for the way to holi-ness: trust. Trust, in terms of the spiritual life, involves the recognition and acceptance of the abilities we have and the efforts we make to do what our relationship with God and our spiritual life require of us. Trust also involves the conviction that God will support us in those abilities and efforts. Brother Andr6 teaches us, "God does not ask the impossible. God asks that we offer our good intentions, and accept the inconveniences that come with each day, and offer our daily work." Such simplicity reflects Andr6's basic approach to the spiritual life: we do what we can with what we have. But this simplicity should not be equated with ease. Sometimes when we are con-fronted with daily inconveniences and the work that is 397 70.4 2011 Giallanza * Be Saints before us, the good intentions of which Andr~ speaks may not be so evident. Even though God does not ask the impossible, that does not mean that what each day brings to us does not feel impossible or at least over-whelming at times. Trust is to be convinced that God will remain faith-ful, that God will provide the grace we need to be good Christians, even when we encounter difficulties or experience setbacks. If we do not believe that God will remain faithful, we will gradually move toward discour-agement and, in the worst case, despair. Andr6's recom-mendation is explicit: "We must pray that God does not abandon us in our trials and pray to accept with confi-dence the trials that the good God judges appropriate for us to carry." Trust is especially necessary when confronting the cross, of whatever kind. We know that Andr~ most certainly had his share of crosses, both from the Holy Cross community and from those outside Holy Cross. Brother Andr6 speaks about the cross and about trusting God in the midst of experiencing the cross. However the cross comes, it is yet another expression of God's love for us; it is part of our transformation into the liv-ing likeness of Jesus; it is part of resurrection. This is why. Andr~ refers to trials that "the good God judges appropriate for us to carry." He saw the cross in our life as part of God's will even as it was in Jesus' own life. He said to someone who did not see any improvement in a bothersome physical condition, "If it is God's will that you be sick, why would you refuse to accomplish God's will?" The appropriateness of the crosses we carry is based upon what we need for our transformation. It also reflects our capacity to carry a particular cross and our openness to the grace necessary for carrying that cross. Review for Religious Brother Andre's name is tightly linked with that of Saint Joseph, and yet it is said by those who knew him well that his principal devotion was to the Passion of Christ. They said he spoke of the Passion as if he had lived it. This makes perfect sense for one who expe-rienced many obstacles along the pathways that he believed God was calling him to follow. And, beyond that, it makes perfect sense for one who shares in the heritage that Father Moreau, as founder, passed on to the Congregation of Holy Cross. Accepting the Passion of Christ as a model for our life requires trust, the con-viction that what we experience will truly lead to our transformation into the living likeness of Jesus, that it will guide us to resurrection. Andr6 is a saint, but if we distance him from us, then we make it impossible to use his example as a support for our own life. Each of us has ~he potential to be a saint. To realize that potential we must trust that God will give us the graces we need. The alternative to trust is self-reli-ance; it is to assume that we are self-contained in terms of the resources we need to be holy. Trust is practiced by fixing our attention on God, accomplishing our everyday responsibilities, and placing our gifts at the service of oth-ers. Do I trust that God will give me the graces I need to be a good Christian? When have I experienced trust as essential for my continued spiritual growth? Which crosses have been the most transformative in my life? "I Have Asked to be Always in God's Presence" When asked about his own prayer and spiritual life and what he was called to do, Brother Andr~ said, "I have asked to be always in God's presence." Whatever images we may have of him, his work and his miracles, it is interesting that his desire was simply to be in God's 399 70.4 2011 Giallanza ¯ Be Saints 400] presence, to do what he did in cooperation with God. At another point he said, "We must not be attached to earthly things, otherwise we cannot be attached to God." To be one with God, to be attached to God - this was his deepest longing. And that constitutes Andre's holiness more than any of the extraordinary accomplish-ments that occurred during his life or since his death. For him, this union with God, this being in God's presence, was essentially an act of love. He frequently recommended, "Pray to obtain a true love for God." A true love for God would be reflected in the desire to be ever close to God, to complete God's will, to live those qualities of life that are reflected in the gospel: humility, faith, compassion, generosity, patience, etc. It is interesting that, in commenting on his ministry, Andr~ once said, "It is su.rprising that people often ask me for healings, but rarely for humility, for the spirit of faith." While a particular healing might be important in response to what a person was suffering, he believed the priorities for the spiritual life were more closely related to humility and faith than to any healing. Before Brother Andr6 died, his last words were, "This is the seed.;' Though it is an allusion to several gospel texts, he did not expand on his statement; so we can reflect on this self-description from several perspec-tives. All of them can give us some insight into the way to holiness that Andr6 points out to us. In Matthew's Gospel, in the parable of the sower, Jesus says, "As for the seed that was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hun-dredfold, in another sixty, and in another thirty" (13:23). The seed in this case is God's word that is meant to bear fruit. It is evident that Andrd's life has produced fruit Review for Religious far beyond what he may have imagined. Responding to God's word was for him a simple act of love. As he often recommended, "Love Jesus as he has loved us, effectively and openly." This is what it means to receive the word and have it grow within our life. In Luke's Gospel, while teaching the crowds, Jesus says, "What is the kingdom of God like? And to what should I compare it? It is like a mustard seed that someone took and sowed in the garden; it grew and became a tree, and the birds of the air made nests in its branches" (13:18-19). The seed in this case is a very small, even minuscule, real-ity that becomes ~ large enough to welcome and sustain life. As Brother Andr~ said on more than one occasion, "The Oratory is the work of the good God." Andr~ sowed a small seed, even in the midst of opposition and criticism; today it is clear how extensive the influence of the Oratory is. It continues to be a place where people find comfort and healing for their life, refreshment and encouragement for their faith. Also in Luke's Gospel, when the apostles ask for an increase in faith, Jesus responds, "If you had faith the size of a mustard seed, you could say to this mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you" (17:5-6). In this instance the seed is faith that accomplishes what needs to be done. The amount of faith is not of significance to Jesus; some mustard grains are almost like powder. It is the conviction and confidence underlying faith that make the difference. If we could be The priorities for the spiritual life were more closely related to humility and faith than to any healing. 401 70.4 2011 Giallanza ¯ Be Saints 402 one with God's will, our faith would have the same effec-tiveness as Jesus' own. What Andr~ did, he did in faith, confident that God and Saint Joseph would respond. He used to say, "You must submit yourself to God's will; it is the teacher of everything." Andr~ had learned well God's will; in his work for the development of the Oratory and in his healing ministry, the confidence and strength that came from that learning are clearly evident. In John's Gospel, Jesus teaches, "Truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit" (12:24). In this case the seed is the death that leads to new life. This may very well be the seed with which Brother Andrd identified himself. His perspec-tive, not only on the Oratory, but on everything he did, was that God and Saint Joseph were doing what needed to be done. His own task was to remain close to God and to accept whatever came. He had learned that close-ness to God came at a price. He said, "The closer one is to God, the more one suffers." There was dying to do as the Oratory developed; more than once plans did not go exactly as Andr6 had hoped or envisioned they would. But he remained faithful because he knew that God had called him to do this. " Brother Andr~ could say "This is the seed" near the end of his life precisely because that is what he had been throughout his whole life. Regardless of the gospel lens through which we reflect on his words, Brother Andrd has become a seed. His life has become an example of living God's word; of believing that the smallest efforts, if sincere, can produce enormous results; of bringing faith to all that we do; and of dying to self so that new life may emerge. Review for Religious "Be Saints" Brother Andr6's exhortation is simple: "Be saints." The assumption in this, of course, is that we can be saints. The truth is, we can. We do have the potential for a holy life, within our own life. As Andr6's example has been and continues to be a seed of encouragement for countless people, so too we are called to be a seed for others. The soil necessary for that seed to flourish requires that we believe and pray, serve and trust. These will provide the fertile ground that is the foundation for the pathway to a holy life. Reference Quotations of Brother Andr~ are taken from Frbre Andrd disait souvent. (Saint Joseph Oratory; Montreal: Editions Fides, 2010). Translation provided by the author. Imagining the Journey Retracing the route from the San Salvador airport taken by the four North American churchwomen on 2 December 1980 What did they do, I wonder, when the road turned toward death ? Gaze at the sleeping corn, longing to taste harvest? Pass by the gnarled ginger root tree, with hope for the next day's shade? Did they sense the holy ones gathered around them, arms outstretched in welcome? Did they reach for the hand of another who also trembled, finding courage and comfort in her clasp? Did they, I wonder, hold the shining beauty of this world for one last fleeting moment? Chris Koellhoffer IHM 403 70.4 2011 JOHN M. SAMAHA St. Joseph in Focus: Husband of Mary and Guardian of Jesus 404 Hw)w much do we know about the man who as the husband of the Mother of Jesus and the guardian of our Redeemer? St. Joseph is the often-overlooked member of the Holy Family. Scripture says little of him. We seem to give him scant attention. Yet devotion to St. Joseph has deep roots in Christian tradi-tion. Just how do we honor and appreciate him? Do you remember when, as children in Catholic school, we wrote "J.M.J." at the top of our papers? We did so to remind ourselves to have the same intentions that Jesus, Mary, and Joseph had in life. Husband of Mary We must remember that Mary and Joseph are a couple. And Jesus is their child. We picture the mem-bers of the Holy Family side by side. They belong Brother Jolm M. Samaha SM writes from Marianist Center; 22683 Alcalde Road; Cupertino, California 95014. Review for Relig$ous together. When separated, their significance in God's plan of salvation is clouded, because their importance lies in their relationship to each other. While honor-ing the perpetual virginity of Mary, we cannot disre-gard Joseph's privilege and happiness of being Mary's husband. Artwork has often depicted Joseph as an old man--possibly so that he would seem to be less of a threat to Mary's virginity. Such depictions tended to undervalue the loving relationship of Mary and Joseph as husband and wife. St. Teresa of Avila, for one, always insisted that Joseph was a young man when he married Mary. The special preface for Joseph the Husband of Mary in the Eucharistic Liturgy reinforces this positive approach: "With a husband's love he cherished Mary, the Virgin Mother of God." Foster Father of Jesus Since Joseph is the husband of Mary, he is also father to Jesus. While we know that Joseph was not the physical father of Jesus, Luke, in the gospel account about Jesus being lost in the temple, has Mary say to Jesus: "Son, your father and I have been searching for you in sorrow." And the preface cited above goes on to testify: "With fatherly care he watched over Jesus Christ your son, conceived by the power of the Holy Spirit." If one were to think that Joseph's fatherhood was diminished because he did not physically procreate Jesus, let that person speak with adoptive parents-- especially the ones who have conceived a child of their own and adopted others. They will let you know how real Joseph's fatherhood is. Head of the Holy Family Joseph played an important role as Jesus "grew in 405 70.4 2011 Samaba * St. ~osepb in Focus 406 wisdom, age, and grace before God and men." In the Jewish tradition children were in the special care and tutelage of their mothers until they reached the age of five. Beyond that age children came under the special guidance of their fathers. Joseph was the rabbi of the Holy Family and it was his duty and privilege to teach Jesus the Jewish faith and practices. Joseph would have led his family in worship in their home at Nazareth. At meal times both Mary and Jesus looked to Joseph at the head of the table to offer the prayer of blessing. Each year when the Passover was celebrated, the youngster Jesus played his role and addressed the ritual question to Joseph: "Father, why is this night different from every other night?" Then he listened with his mother to Joseph's narration of the glorious events of the Exodus and the explanation of the meaning of the paschal lamb. He could easily have recalled Joseph's explanation years later when he heard John the Baptizer proclaim him the Lamb of God who would take away the sins of the world. When Jesus was of age, Joseph introduced him to syn-agogue worship and the rituals to which Jesus remained faithful throughout his life. Joseph also taught Jesus the skills of a carpenter. By practicing this trade Jesus sup-ported himself and his mother after Joseph's death. Jesus' human experience of fatherhood was drawn from his relationship with Joseph. When Jesus said, "What father would hand his son a stone when he asks for a loaf, or a poisonous snake when he asks for a fish," surely he had in mind Joseph's gentle kindness to him as he was growing up. When Jesus told the parable of the prodigal son, Joseph could easily have been the model of the loving father in the story. As Jesus described how the father Review for Religious embraced and welcomed the son who had been lost, might he have been recalling how Joseph hugged and kissed him after he had been lost in the temple for three days? When Jesus taught us how to pray, he began with the same loving tide, abba, with which he had addressed Joseph all his life. His deep affection for Joseph is evident in scene after scene throughout the Gospels. Joseph obviously made a profound impression on Jesus. St. Joseph's Relation to Us Has Joseph made an impression on us? How do we think of St. Joseph? How do we honor him and pray to him? Do we appreciate the special place he has in Christian spirituality and in our own heritage? Let us wholeheartedly revere the husband of Mary, the foster father of Jesus, the patron of the universal Church. He is, after all, the man who is closest to Christ. Surprise Visit We much preferred Him At a distance. He could not be bought. He would not be made Into a code, A ritual Or a system. Our minds simply Could not contain Him. We wanted a distant Diety. How were we to know He would come close enough To wear our wounds ? Teresa Burleson 407 70.4 2011 potpourri CAREY ELLEN WALSH Lighting Our Modern Spirit: Pope John Paul II's Luminous Mysteries Pope John Paul II was unmistakably a Marian pope, as shown by his encyclical Redemptoris Mater, his visits to prominent sites of Marian apparitions, and his papal motto, Totus Tuus ("Totally Yours") addressed to Mary--all this in an age when Marian devotion had gone into public decline. The Catholic faithful seemed either to love this about their pope or to for-give it as the pious by-product of his hav-ing grown up under Nazi, then Communist, oppression and having lost his mother at the tender age of eight.1 Both reactions missed the theological aspect of John Paul II's pastoral leadership of the church. Mary, for John Paul II, is not relegated to private devotion, but is the "school" for a 408 Carey Ellen Walsh, an associate professor of theology, is a Benedictine Oblate of St. Meinrad's and teaches theology at Villanova University. Her research inter-ests include biblical theology and Catholic spiritualities. Review for Religious new evangelization in the modern world. She invites us to communal study, deepens our understanding of the gospel, and so eases our isolation. As pastor of the universal church, the pope was drawing on an image of the familiar and universal--a mother's love for her child--as a means for spiritual nourishment. Yet because he used the ancient devotion of the rosary, the spiritual contribution of his example in learning from Mary has not received sufficient attention. It is the intent of this essay to demonstrate the spiritual gift of John Paul II's meditation on the rosary. For a pope's foremost role is that of pastor, with "supreme, full, immediate, and uni-versal power in the care of souls.''2 My focus therefore is precisely on how John Paul II's Marian reflections tend to the hunger in our souls. Given his devotion to Mary, it was no surprise when John Paul II recommended anew the rosary as a devotion and declared October 2002-October 2003 as the Year of the Rosary (Rosarium Virginis Mariae). He wrote lovingly of Mary in the gospels, shared the influence the rosary had had on his own life, and suggested that the rosary was a "school of Mary''3 for learning about Christ. It was, indeed, one of his most intimate reflections. What did occasion surprise, however, was that the pope added a new set of mysteries, the luminous, to the long established joyous, sorrowful, and glorious myster-ies- something no one had done for eight centuries, although many popes had written on the rosary.4 In fact, from the start the rosary had been pre-eminently a prayer of the laity, not of the hierarchy. It had first arisen as a popular practice in tandem with the monastic recitation of the Psalter. The 150 Hail Marys recited in the people's prayer, the rosary, corresponded to the 150 psalms, chanted by the monkss and gave a way for 409 70.4 2011 Walsh ¯ Lighting Our Modern Spirit Theology was no abstraction with this pope~ He used it to electrify~ and empower his hearers. 41:0 the laity to contemplate scenes from the gospel. This is how the rosary long functioned in the prayer life of Chris6ans who were largely illiterate. After considering why John Paul II thought it neces-sary for the papal office to enhance this lay devotional prayer, I will assess the theological reason for his having done so. While the pope could easily have been accused of authoritarian interven-tion in the private devo-tions of the faithful, or have been dismissed as a retrograde pope clinging to a pre-Vatican II tradi-tionalism, his Rosarium Virginis Mariae honors the lay contribution to tra-dition and was in accord with the Second Vatican Council's definition of the church as the "People of God," in which the laity plays an important participatory role. One consequence of the council's definition of the church as the people of God, rather than primarily as a clerical institution, was the erosion of the line between popular piety and theology. From the start, this pope's audience was the church as People of God, not the curia. This was evident in his use of the media, his international appearances, his World Youth Days, the popularity of his international best-seller Crossing the Threshold of Hope, and in the response of lay workers under Communist Poland who, heed-ing their pope's conviction on the dignity of all human beings, brought down the Iron Curtain. Theology was no abstraction with this pope. He used it to electrify and empower his hearers. In an age that saw the aban- Review for Religious donment of churches in Europe and the United States, he nourished the church spiritually by returning to the foundations of the faith. When John Paul wrote on the rosary, he did not segregate the professional theologians from believers in the pew, but embodied the Second Vatican C

Issue 11.4 of the Review for Religious, 1952. ; A.M.D. G~ Review for Religious JULY 15, 1952 Parallel Vocations . Nicholas H. Rieman Bibles . William M. Sfritch Unigeni÷us Dei Filius . Pope Plus x~ To a Master of Novices . Fra L. Ganganelli .Higher Education . Sister M. Bonaventure National Congress Questions and Answers Modesty Crusade Book Reviews VOLUME NUMBER REViI::W FOR RI::LIGIOUS VOLUME XI JULY, 1952 NUMBER CONTENTS PARALLEL VOCATIONS--Nicholas H. Rieman, S.J .1.69 BIBLES--William M. Stritch, S.J . 177 OUR CONTRIBUTORS . 182 REPRINTS OF SPONSA CHRISTI . ¯ . 182 UNIGENITUS DEI FILIUS--Pope Plus XI . 183 BOOKS FOR.PRIESTS . 198 FOR ORGANISTS AND CHOIRMASTERS .1.98 LETTER TO A MASTER OF NOVICES--Fra Lorenzo Ganganelll 199 TEN-YEAR INDEX STILL AVAILABLE . 202 HIGHER EDUCATION AND "REAL RELIGION"-- Sister M. Bonaventure, O.S.F . 203 NATIONAL CONGRESS . 210 QUESTIONS AND ANSWERS-- 19. Prescriptions for the Chapter of Faults . 211 20. Precedence in Receiving Communion . . ¯ .212 SHALL I START TO DRINK? . 213 BOOK REVIEWS~ The Morning Offering; What is the Index?; The Seminarian at His Prie-Dieu; The Carmelite Directory of the Spiritual Life .214 BOOK NOTICES . 217 BOOK ANNOUNCEMENTS . 221 PROMOTE THE MODESTY CRUSADE . 223 REVIEW FOR RELIGIOUS, July, 1952. Vol. XI, No. 4. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street; Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J.; Augustine G. Ellard, S.J.: Adam C. Ellis, S.J.; Gerald Kelly, S.J. Copyright, 1952, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writincj to us, please consult notice on Inside back cover. Parallel Voca!:ions Nicholas H. Rieman, S.3. ~yJE RELIGIOUS know the worth of our vocation. We rank it -W among~ur greatest blessin~gs. A precious gift in itself, it car-~ ries .with it numerouk other gifts, such as our. rpraye~-'and Mass, spiritual guidhnce', our companions," and our apostolic work'. We are glad we took the step knto religion, andewe miss no chance to draw others to religion too. .But perhaps we are not aware that our r~ligious vocation can be partly.sh'ared even with lay folks. A. molag the most effective ways we~h~ve of sha"ring our vocati6n ig encourag-. ing and conducting third 0rd~rs. confra:ernities, so'dalities and simi'- l'ar organizat!ons.~ The present article confines itself to. the parallel vocation as found in the Sodality'of Our Lads,. .' ¯ There is a special reason why tile possibilities of ~uch a Sqdality should be unfolded to religious.~ It is this: .while the director of-a Sodality must always beLa priest, yet"in a scho01or hospital the', actual l~andling of aSodality .is often left"to Brother Michael or to -Sister 3oan. Also, besides those who are moderators ofSodalities, many other religious superiors, principals, ¯floor. supervisors in.hos-pitals, teachers, nurses, he'ads of different ~ictivities--can help much. They.can lend interest and co0pfration to 'insure that the Sodality in their institutions be a true Sodality, and lay people bent on some-thing more than me.dioctity be drawn to its rankS. Many Feligious are, then, in a tposition to forward good Sodalities. By doing so;. they can share many of the benefits of a religious vocation with those who follow the la~; Sodal.ity vocation. - For m'embersbip in the Sodality is also a vocation. Our present Holy Fatber'has clearly in his Apostolic Constitution Bis Saecular~ placed the Sodality in the troop--sof Catboh"c ~-A "ctton. And Catholic Acti0n~-the words are thdse of Plus X'I is "a vocation strictly and properly so .called." ¯ It is not, of course? a religious vocation. Y,et if is ~ vocation, a way of life, a call to perfection.' The. S6d;ility is open only to those who are ready,.by Go'd's grace, to-adopt the'de2 .mandihg spiritual.and apostolic progr~am it involves. ' Btit'why is the Sodality such an ap't means for sh~iring With lay people something of our religious v6cation? 'F6r.the simple reason that the vocation, of a religious and that of a Sodalist are much alike. ¯ 1.69 NICHOLAS H. RIEMAN Review [or'Religiqus It is nottoo'mu~h t~ call them paraliel vocations, Only a~det~iled comparison will display how far-reaching this parallelism is. Of. course, only true Sodalitiei--those that follow the papal directives and the Sodality rules-~can prodiace this parallelism'and the result-' ant rich spiritual harvest. So, in pointing oot the resemblances.be-l~ ween t'he two vocations, I shall ~lso suggest how ~a Sodality must be co'nducted in order to secure these benefits. . What then. are some of the parallels between religious and So-dality life? First, becoming a Sodalist, like becoming a Franciscan or a.Sister of'Merry, is a lifetime,undertaking. Joining the So, dality is not like joining the staff of the school paper or the dramatic club. These latter are hobbies; the Sodality is a vocation, A Sodalist agrees to follow the Sodality way of life not just at school, but when on vacation, when working in a facto.ry or office, when married--in. short, for life. Pius XII. knows that very well: be never, says, "I wa~ a Sodalist, but always, '"I am a. Sodahst, although he took his act .of consecration and' entered the Sodality 56 years ago. More will b~ said later of the Sodality act of consecration. Here it isi'enough to.stress one thing. This consecration, and so the ac-ceptance of Sod, ality obligations that goes with it, is for life. True, a temporary act of consecration for 'a year can" be and sometimes is made in Junior Sodalities (those in grammar schools), since at that age level most of the candidates are sddom mature enough for a life-time dedication. But the ordinary act ofconsecration taken by teen-~ agers and adults is, as clearly, indicated in both its forms in the Sodality Rules, perpetual. The Sodality vocatioia, like a religious vocation, is perpetual. Besides being a. lifetime dedication, becoming a S6dalist is also, l'ike becoming a religious, a full-time occupation. One must be a Sodalist 24 hours a day. Just as being a Christian Brother .affects not only a. man's Mass and his meal-times, but his work and recrea-tion too, s6 being., a Sodalist doesn't mean only .attending meet.ings, saying one's rosary, 'and taking p~art in a cl0thes-for-I~or~a drive, 'Being a Sodalist must--and in a Sodality that follows the rules, does. --affect a boy's lock~r-room langu;ige, the kind of formal a girl wears to a prom, and every other action that fills the dajr of either of them. Tru.e, a Sodalist does not, as is generally true of religious, have his wgrk assigned by ~uperi0rs. 'Yet a Sodalist, just like any of us, has to show a good example and. beactively ap0s~olic every minute of his waking day. Nor is this an impossible ideal, a pipe. 170 dui~,1952 ~ARALLEL VOCATIONS dream. In Sodalities that follow Plus XII's stipulations and actually .require,observance of the. Sgdality rules, this is a normal result, re-alized, if not perfectly,. at least in large measure. The act of consecration to Our Lady which admits one tb the Sodality parallels very close.ly the vows of reli~ious orders. Even the .wgrding of the act of consecration in the St. Francis,de Sales fbrmula, ~clbsely resembles the vow formula of some religious. "It is not a vow, of. course, and so does not bind ur~der sin, but it is a solemn dedication. ~ And What doek the Sodalist promise? Pius XII gives us the'answer. "To apply oneself seriously to sanctity, each in his proper state: to dedicate .oneself, not in any manner whatsoever but 'with ardor, in ~the measure and manner compatible with each one,s social condition to the s'alvation and perfection of others: in a word[ to emplby oneself strenoously in the defense of the Church of Christ: such is the assignment of the Sodalist, freely, resolutely ac-cepted in theact of his con'secration." In short, he says, "conse-cration to the Mother of God in the Sodality is an entire gift of one-self throughout life and for all eternity." It is the solemn, acceptance of a way of life forall one's future vears. The act' of consecration is the cornerstone of the Sodality vocation, even though not absolutely required for valid reception. It should be for the incoming Sodalist a thing only a little less tremendous than. the taking of vows i's to .religious This act of consecration is often renewed by earnest So-dalistS, .just as rdligious often renew their vows, even though they are perpetual. The Sodality~onsecration is not specific~illy directed to vows' of r~overtv, cha'stity, and obedience, as are the.vows of religious. Still it implies that Sodalists practice these three virtues to a higher degree than ordinary Christi~ins. A special obedience to the hierarchy of the Church is requi.red by the Sodality's character as Catholic Action, and. was referred to by PiusXII as a prominent feature of Sodalities. A relative indifferdnce to material goods, is obviously necessary for the practice of a constant apostolate. Lastly, chastity--according to one's state, which doesn't necessarily mean celibacy--is naturally the ideal of one speci.all'y dedicated to.Mary. ¯ The Sodality, too, has its ~novitiate," call~d the probati6n. It is required of all candidates before admission. A religiolis,novitiate mus~ be a year lbng, and man~, orders and congregations require two years. How long is the Sodality probation? "Not less than two months" is required by.Sodality rules, but most effective Sodalitles ,171 NICHOLA~ H, RIEMAN " ~ x Revieu2 for'Reli~Tious rriake it.six months and quite a few of tlqem, especially thoke for hi~h" school students a.full ,year. The purpose of the Sodality p~b-bation is the same as that of a religious novitiate: tb acquaint, to test. t6 train. " " "It acquaints_ tl-i~'aspiraht with what the Sodality is.~ind how. it functions.'so that he can bi~tter "decide whether .hE wants to make-the" sacrifices inv~lved.It tests the candidate, and tries to find out whether~ he~ha~iwhat it takes.,to livEforevek the Sodality v~ay of life. It. trains him in" devotion to. Mary, in spiritual exercises ahd apostolic activi-ti~;: so that if- he ,is accepted, he ,will already-h'ave largely~, acquired the attitudes .and habits nee-ded to li,¢e and'act as/a Sodalist ghould. dust like.a, religlous novitiate. the Sodality 'probation is' heavily. weighted'on'the spiritual side. It stresses ingtructi'on, direction. 'and above, allT-prayer. ' " " '. ¯ -Like a religious.'order, or congregation. the S0dalit~ has its, rules. They.'are not-as demanding' as the rules of religious, btit tt~ey do clearly aim at a,high degree'of spirituality. They are all-in the pam-ph! et. Sodalit~l"Rule~. 'In his A1fostolic. Constitution of 1948 Pius XII.refers to them 25. times. It is clear that in. his mind an easy test of the calibre of"a Sodality.is whether it really keeps the rules. In a Sod~dity as."in religious orders the ~pirjt of the rules is always more important tha~ the letter, and'so Sodality rules w,hich refer only ,to procedure at, meetings and such topics should n'ot bd applied wood-enly . Yet the:rules embbdy the. spiril~ .of an organization, and if" th~yfallinto disregard and disuse, the rd'sult will be as disastrbus toa SQdality as: it would be to, a religigus'order.~ ¯ :-. In .its spiritual practices, and .to a. smaller exteni i~ its apostolic a.ctivity a °Sddality, clgsely parallels religious.c.ongreg~tions.- First, let.'us 'ma'ke a thorough survey of"it.s spiritual.exercises, for they are the dynamo on'wh.ich Sodality activities depend. Most .of these dai.ly duties are containe_d'in R.u:le 34 of the Sodality. This rule deserves to be quo,ted in full: ":Sodalist~ must be very careful, to p~actice'~hose exercises of piel~y which are most necess.a.ry for fervbl of life. Every morning.on ~i~jng,,let"them make 'the. acts of faith, hope, and'ch~r-ity; thank God our Lord for His.benefits:: offer Him their labors~ with the" intention of-gaining all",.the mdu.lgences~ they.can~.through-out that day;, and invoke 't~'e Blessed. Virgin'. by reciting thd Hail Mary three times. Le~t. tbem.':devote at least a quarter of an hour td mental prayer: be presenL if they can: a'~the adoiable Sacri}ice of,the Mass; and recite the most HolyoRosary, or some Office of Our'I2ady. 172 "dul~], 1952- PARALLEL VOCATIONS In the evening before retiring, let them carefully examine their con-science and make a fervent act of contrition, for the sins of-their whole life and especially for those committed on that day." The t~rst item mentioned on the day's spiritual schedule of a So-dalist is the prayers on rising:, faith, hope, love, thanksgiving, offering'of works, three Hail Marys. The aim of these brief vocal prayers is of.course to start the d~iy r.igbt, with and for God.They remind us at once of the "morning prayers~ . morning visit," or "first visit," of religious.They are a dedication of.the day to God. Next is mentioned daily mental prayer "at least a quarter of an hour:'" All religious institutes have, I believe, a half-hour of mental prayer, and some have more. The Sodality rule demanding daily mental prayer is as clear and unconditional as the rule of reli-gious c6n'gregations on. this point. The'only difference is in the length of time. The conclusion ought to be obvious. If a' religious-would not admit to vows a novice who did not regularly perform his meditation, why should we expect h S6dality to admit candi-dates who are not reasonably faithful in fulfilling this clear Sodality demand? Again, if novices need instruction in the bow-when-where- why of mental prayer to enable them to perform it profitably, won't Sodalists need the same? A Sodality in which the members are' faithful to their rule on mental prayer will be a Sodality that can move spiritual mountains, even if i~ has'only fifty members or even only ten. Further, says the rule, Sodalists must attend daily Ma~s "if they can." This practice, too. is modelled on that of religious. How-- ever,, for religious the "if they can" is gefierally an unneeded addi-tion: since their ~ommon life and work assignments are arranged so that it is a!ways possible for them to do so. Though daily Mass may sometimes be impossible for this or that Sodalist, such cases are rare. The trouble is that too often the '.'if they can" of the rule is taken to mean,"if th.ey choose': or'"if they do not find it incon-venient." But the John Carroll Univeisity Sodality, and marly another too, has sfiown that practically all Sodalists can atterld Mass seven days.a week if they want to. Daily Holy Cohamunion, of course, cannot be required of.Sodal-ists any more than it can of religious. But Sodalists in iheir Rule39, as all religious somewhere in their rules, are strongly urged to fre- ¯ quent and even daily Communion. Most Sodalities that observe the rules and require daily Mass find that all their members receive Corn- NICHOLAS H. RIEMAN . °. Reoie~o for ReligiO~s" .muni6n freq~uently, and the great majority of l~he.m~daily. Next the).Sodality rule requires daily, recitation of the rosary, or an Office of. Our La~y --- ~.g.; theOffice 6f the Ihamac~late .Concep-., tion. On day, s w.hen~the Sodality meets, such an Office, or part of it, is sometimes said or sung in common. ]3ut in their daily prac-tice, most Sodalists piefer the rosarY, and this .dail~ du.ty is o~ten perforrfied in"an ideal Way, with one's family. In religious orders and'congregation~, the daily rosary also forms, either by rule or by ¯ custom, part of th~ spiri(ual exercises, at least where the Office of Our Lady.is not required. Like most religious orders, the Sodality rules requir~.a daily ex-~¯ . amination of conscience at night. The reason is the same., We all know how a daily check on.our faults or virtues helps us to fiaake ,our following 0f Christ .a, practical thing, a love of deeds,and not. merely of imagination. The particular examen too, which focuses our attenti6n'or~ a "single virtue or fault, and in° which we religious find so much value, ought to be offerdd by us to Sodalists as well. A Sodalist, like a relig!ous,needs direction in this business;' of striving for p.erfection. Both need a ~piritual directo? to answer p.r~b~lems,.instruct, enc~ourgge. This i~ particul.arly trfie for the reli-gious nowce or the Sodality probationer, but it is true also for those who have already made their'lifetime consecration. S6dalists ought, to.~o to confession often; and to'get real spiritual direction from regular confessor. Rule 36 of the ~ddality is very clea~,on tl'Jis mat~ ter. .How, ever, although one's spiritual director is always a priest,~ still just as a novice-mistress can help her charges.greatly in their ori-entationto.~ eligious life, so fdr example in a girls' school, if'the So-dality moderator is a nun, she c~in on a more limited scale greatly "help her incoming Sodalists, ¯or those who are.already 'rnemb~rs, in their spiritual life.¯ Sodalis~s must make an annual retreat. Rule 9, which imposes" this i3b.ligat~on, does not set a specific l~ngtl~ of ti.me, b~t only says,¯ "There shall be a retreat every year for some days.-. " This rule does, however, str, ongly advise a clo~ed [etreat,° not fia~rely an ope,n retreat'in wl~ich the retreatants go home in the afterfioons. Also,-it cl,e.arly expects .tha~ the Sodali~(s' not only listen to t.alks, but perform meditations during the retreat~. For best rest.Its, too, the retreat h~uld, be fdr Sodalists only, just as theretreat a nun to be for nuns of her institute¯ only, not for a mixed gathering of nuns, priests, ' and .lay people. If such oa Sodality *r~treat is really im- 174- ¯ July, 19~2 -,~ PARALLEL VOCATIONS' possible, then even during the regular school or coll~ge retreat, Sodalists could make some speci~il m~ditations on their Sodality way of life,' and assign a special time for examen and for some spiritual readingdirected to" their own spiritual level. For~among Sodalists as ¯ -among re!igious the retre~it should be a powerhouse that makes its fotce'felt all through (he yea.r. It can do this best if it is adapted. to their'Sc~dality way of life., Closely" parallel in their spiritualduties a~d practices, the Sodal- .ity and.religious communities are para.llel, too,-though much less so,. .'in.their work, their apostolate. This is r;ot true of strict °contem-i~ lative orders engaging irf no outside activity, for while the prayer and penance and union with God of such contempla, tives'have an apostolic as well as a personal motive and .are in fact a tremenddus . apostolic weapon, yet they cannot, be called.external activity. 'But with religious communities engaging in external works, the Sodal, ity in its apostolate has certain likenesses. If'well understood, these, simi~ " larities will help us to cohceive,the Sodality more correctly; and mo~e.~ ¯ easily share with Sodalists our Own apostoli.c outlook, 'energy, and techniques. Apostolic work is, first of ,all, just as essential to the Sodality as to acfive:~eligious c~mmunities, and it is as deeply .rootedin pe"r-sonal sanctity. A teaching Brother who¯ recites~fill his pra~;e.rs me-ticulously but who is careless about preparing fo~ his classes is not' living.his rel~igious life f.ully.~ .Nor do~s a nursing ~ister have a-true view of he.r life.if she thifiks of holiness only as something personal,¯ and. does not see that.her.work demands sanctity, and depends 9n it. So .to_6 a Sodalist must see Sodality meetings and projects and his own day-to-d~iy contacts With his friends as part of his Sodality vo-. cation. He must clearly grasp, too, that ~11 Sodality action, since its aim is. to develop in men the grace-life, depends less on clever tech-niques. ~ban .on souls charged, with the grace of God. In the S0- dalit~ as in an active, religiohs ~c0mmunity, the spiritual and .the apostolic do not existside by side unrelated to each Other. The So~" dality does,riot have two goals; buta single goal; a spirit.ual- .apostolic goal. The.two facets, of that g0al are mutually dependent. One cannot exist without the other. Also, in the Sodality .as in religion, the apostolate is organized. 'Since the work of most S6dalists study and class, nursing,, office work, factory, work,, homemaking is riot, like the work ofia reli- ~ gious, °.directly. assigned by religious superiors, the activity-of the , 175 NICHOLAS .H. RIEMAN Reoiew ?or Religious S0dalists is both organized and individual. It .may be strictl~i or-ganized, that is, not only pl~nned in a meeting but carried out by a group. Such would be a weekly trip by S0dalists to theLittle Sis-ters of the Poor to help them care for their' charges. Sodality action may be planned together but cariied out individually, as in the con-tacting of busines~ firms to have them halt sexy advertisingor dis, play Christmas cribs. Or it may be completely indiv, idual, though inspired by Sodality ideals, as when a Sodalist persuades his or her non-Catholic roommate to go to Mass sometimes. Since we reli- -gious. even thdugh our work be hssigned, to some extent use these various apost'olic approaches ourselves, we can and should help So-d~ lli~ts with whom we deal to do the same. '"Among the primary ends of Sodalities." says Plus XI.I, "is to be reckoned every kind'bf apostolate. " " No form of apostolic ac-tion. therefore, is closed to the Sodality, and so the activities of a Sodality should be g~ired to.local needs. Such adaptation in the apostolate is a feature of not.a few religious orders and congrega-tions. We often kee the same order conducting schools on all levels, .foreign missions, hospitals, and sometimes, also parishesi Even if a congregation limits its work to education, its schools will not be car-bon copies.of, each other, but will be adapted somewhat to local con-ditions.'. The needs of each milieu are individual, and ju.st as our own apostolate ~as.religious is adapted to varying conditions, ~o we can show our Sodalists bow to do the same in their adtion for Christ. ¯ One thing more. It is almost to be expected of Sodalists that the choice of their future occupation b~ made due regard being had for their personal bent and quMifications on the basis of its al~ostolic Opportunities. One natural result of this is that'a vigorous.Sodality quickly becomes a rich source of vocations to priestly and religious life. But there are other implicatio~ns too. A Fuller-brush salesman can be an apostle, of course. But picture how much vaster are the apostolic p0ssibilities of a teaching position ' in a secular university, or of hel.ping to unionize the office-fforkers of America. . Certainly in a Sodality worthy of the name many of [he' membe.rs will choose their life's work from ~apostolic motivesl if we religious~ lay open to, ,them the potentialities. And we ought to. be adept at doing this, seeing that many of us chose our own life work .on that score. Enough has been said t6 show the fir-reaching similarity in various ways. ,between the religious life and the way of life of a true Sodalisf. The Sodality is not, of course, a religious order or con- 176 ¯ ¯ BIBLES' gregation, not even,'a~Third .Order, "among other reasons because.all Sodalities, except for the small minority in Jesuit, houses, are u£det i~piscopal direction. The Sodality has always tal~en care. to make this point clear.' Yet the Sodality does ~losely parallelreligious br-ders in their novitiate,and vov~s.and rules, in the spi~iti~al exercises they practice, and even in part in .their apostolate. These parallels are something we religious can. well ponder and utilize, for they have an important meaning for us. ~ They mean that we cannot expect Sodalities to be the kind of Catholic Action forces the Pope wishes them to be Unless we demand observance of Sodality .rules almost asreligious are expected to keep their rules. The~i mean that if we make our Sodalitie's,hll.that they should be, we can to ~.large degree and in a workable way shareeven with zealous laymen and laywomen, boys and girls, the multiple graces and advantages of our ownreligious vocation. Many of the same tools that we use to advance toward sanctity and to draw others to Christ can be used too by.our zealous lay people, ifwe con~luct Sodalities ascording to the mind of Pius XII,and en~ourage such lay people to membership in those Sodalities. By fostering viggrous So-dalities we can share with lay persons something, of the "pearl of great price" that is our religious vocation. For tb be a religious and to be a Sodalist are parallel vocations. Bibles William M. Stritch, S.J. THE following rare .and, curious editions of _the Bible, mainly non,Catholic, a~e famous either for so_me eccentricity of their ¯ translation or for some remarkable feattire o~ their publication. The Aitken Bible. The first whole English Bible printed in the United States,. by Robert Aitken;0Philadelphia, in 1782, and at l~i~' own expense. HeIost about $3000.00 on his ~renture, owing to the ,number of copies imported from England shortly afterwards. The title page, six by three and a half inches, bore the coat of arms of the State'of Pennsylvania, and says ~he project w~as appr'oved (bu~tnot sul~sidiz.ed)' and recommended by .the U. S. Congress assembled 177 WILLIAM M. STR[TCH .: ~ ~ RetJieto September 12, 1782. This edition" of 'the King James known.hlsQ as the "Bible of th~ Revolution," is more rare than even the Gutenberg Bible,notmore.than twenty-fiv~ copies .being known to exist. The~Library of. Congress copy Was acquired in 1891 for $650.00. The Breeches Bible. )klthough Wyclif in 1380, and Wm.Cax-ton in 1483,rendered the word translated "aprons" in Gen. 3:7, by the word "breeches." it ~emained for the .16th century Geneva Bibles to' be called ."Breeches-" Bible.' They were printed in England for only forty-one years, yet proved so ~p0pular .that even today those wl~o make no preterise to be Bible collectorslike t6. boast thaLthey, possess a "Breeches" Bible. The "Breeches"~ Bible of 1560 was the ¯ first Bible in English to be divided'into verses. The 1594e~lition is famous for havi.ng, the date "1495" on the New" T.es~am~nt title page~ ,The ~Bu~,Bible. An English,translation of th~ Bible printed,in 1551 ?by.John Daye; and so called from the rendering of the verse in Ps. 91:5, '.'Thou shall¯ not"nede' to be afrayde' f9~ eny bugges by nyghte~" A Copy of this Bible is, or was, until the outbreak0f'w~ir in 193.9, i~n .the library of the town'of Sc~uthampton, Ehglarid. : The Carey Bible. To Mathew Carey (1760-1839) of Phila-delphia gqes the ho.nor of publishing for'the first time {n the United States: . THE HOLY BIBLE Translated from lthe Latin ¯Vulgate ¯ Diligently compared ~vith the Hebrew, Greek. and other editions in divers languages., a.nd first published by The English College at Doway, anno 1609 Newly. revised and "c~rrected, acco'rding to ,¯ The Clementine Edition of the .Scriptur~es with annotations 'for elucidating The principal difficultie~ of Holy Writ , (Title page of Cafey',s B~ble, ~Ph~ilad~lpl~ia, .publishedDec. ¯ . The Caxto~ Memorial Bible. In 18~77.~ fou~ hundredy~ars after ,the introdu.ction of printing int6 England, one ht)ndredcbpies.of this Bibl~ were printed and bound in.twelve, hours to celebrate th~ occa-sion.' . ~ ~ The Ears-to-Ear. Bible. So named because of.a m~isprint in an editic~n of 1810~ inwhich Matt. ~3:13 reads, ~'wh6 hath ears to bar let him hear.r' ¯ Also has "good w6rks" for. "dehd'works" iri St. Paul's."Epist.le to.the Hebrews, 9: 1'~. 178 Jul~ ~ 195~ " BIBLE~ " "The Geneoa'Bible. '~ t~anslation printed in 1560. It was the work of E, nglish Protestant refugees living in Geneva, whence its name. - The Great Bibl-e." Being the Bible."in largest volume."' It pos" sessed a title page of elaborate design, in which Henry VIII ~w.as de-picted as.handing 'Zthe word of God" $0 Archbishop Cranmer and other clergy on his right Band, and to Cromwell and various lay-peers on hi~ left. Thi~" Bible is'also known as the "Chained Bible," due to the fact that s~x of ther~ were "upon divers pillars in .(St.:) P~ul'~ chi~rch, fi~ed unto the same with chaihs for all men to read in them that would." A copy. of. this Bible,,on'vellum, is now St. John's College, Cambridge, Er~gl~nd, containing the.statement at the end that it was.';fynished in. Apryll, anno 1539." " The Indian B~'ble. Tbi~ is the first Bible.printed .in what is now the U. S. A., by 3ohn. Eliot, the Apostle tO the North American In- ¯ dians. ¯.The first Indian translation of the Bible was iia th~ dialect of the-Naticks, a Massachusetts trib.e .of the' Algonkins,. and was made under the auspices Of tile Corporatior; fcff the. Propagation of ~,the Gospels among the Indi~ng~of Ne~ En.gland. .The Nev) Testa-ment appe.ai.ed.first in 1661, and two years aftei, the entire Bible. Some Of the Indian words used by Eliot are so" extremely long that Cotton Mather thought they :must hhve been stretching .themselves ever since the confusion of the tongues at Babel. A second revised edition, wasoprinted in .16~5, only" twelve copies of which are know~n to exist. A copy.of the edition Of 1663.:sold some years, agc~ for $2,900.00. The Jefferson Bible. "This is a compilation made l~y~ Thomas Jefferson during'his first term as pre~idknt of the U.S.A, ~nd c~nsists of passages from the Four G0sp~ls cut out and'pasted in a book ac-cc~ rding tO a scheme of his own. Jefferson began the work in 1804', In 1895 the federal gox;ernment purchased this curious book from-. the Jefferson~heirs, and the original is n~w in the Natiohal Museum in'Washin~t0n. The Fifty-Seventh Cbngress (.190.1-03) issued a limited edition of'the Jefferson Bible to its members. The" Leda Bible. An edition published in 1572 and so called becaiase the decoration to the'initial at the Epistle to the Hebrews is a startling and i~congrubtis woodcut of Jupiter visiting Leda in the guise of a swan. The Gutenberg Bible, In 1930, by speciai ac~ of ~ongr, ess, the Library of Congress. purchased the Vollbehr collectign of 3,000 in-o -. ~ 179 WILLI'AM M. STRITCH Revieto ~or. Religious cunabula which included 6he of the three known perfect copies on xiellum Of the Gutenber'g Bible. The price p~id for the colledtion was $1,500,000. .The Bible itself was not. pri~ed, separately, but Dr. ~ollbehr paid $250,000 for it, which was increased by interest charges and an export' tax to a total in excess of.'$350,000, the hBiigbhlee'sst ppurbicliec aetvioern .p iasi hdo f~o rk an opwrinn,t endo rb coaonk .i tT bh'ee deexfaicnti tdealyte a ossfe trhteed that it.was.printed by Johann Gutenberg at Mainz. A copy of this Bible in the National Library of Paris. contains two manuscript dates, August 15, 1456, and August 24, 1456. It is therefore ap-' parenf that the Bible was printed before August, 14.56. Bibliogra-phers agree that Mairiz was the city.whekein it was p~oduced. The name of Johann Gutenberg, universally acknowledged as the success-ful inventor of the process of printing from movable metal type, ap-pears nowhere in the Bible, but we do-kno~¢ from available and con-temporary evidence that he Was deeply interested in it, and for' that reason this Bible is c6mmonly referred to as the Gutenberg Bible. Printed in a large .gothic type, the edition contains 641 printed leaves. The two other perfect,vellum ~opies are owned by the Brit-" ishoMuseum in London and the National Library in Paris. No one knows how many capies of this Bible were originally printed, but at lea~t forty-five ~opies of this Bible. of which twelve are vellum copies, are extant today. The beautifully printed and well' preserved copy in the Library of Congress is appraised at $1,,000,000 and is known as "the choice~ book in Christendom,." The Leese~ Bible, Although parts of the Hebrew scriptures had been preyiously translated into English for Jewisl~ use, the first com-plete English Old Testament for that purpose was translated by Isaac Leeser and published in 1853. Leeser fOllowed the style of the' King James Versioh, but made so many changes in the text thai his work is essentially a.n independent translation. This monumental work held its place in English and American synagogues until it be-gan to .be replaced by. the Jewish version of 1917. ,The Murderers Bible. An edition of 1801 in which the mis-print murderers for murmurers makes Jude 16 read "These are tour- .deters, full of complaints,, walking according to their own desires." ¯ ThePtacemakers Bible. An editionof the Geneva Bible, 1562, so called from a ,printer's error in Matt. 5 :9 "Bles~ed are the place-makers (peacemakers) fo~ they shall be called the children of God." The Printers Bible. An edition of about 1702 which makes Da-i80 BIBLE~ vid pathetically complain that "prin~ers (princes) havepersecuted me" (Ps. 119:161)'. The Rebecca's Cdmels Bible. Printed ii~ 1823 in which Gem -24:61 tells us that "Rebecca .arose. and her camels." instead of "her damsels." The Standing-Fishes Bible.Bible printed in 1806 in which Ezek. 47:10 reads "but it shall come to pass.that fishes (instead of fishers), shall s~and upon it,'; , ~Tbe Smith'Bible: .Julia Evelina Smith (179~2-1886) of, Glas-tonbury, Conn., transla'ted the Bible into English from .Latin, Greek, and'Hebrew, ~ind h~s be~n the only woman to translate the Bible in any language. She started the project when she Wfi's 77 years of age and cgmpleted it when 84. Her translat,on of the Bible was published in Hartford, Conn., in 1876, arid at her'own~expense. The To-Remain Bible. Bible printed at Cambridge, England, in 1805. Gal. 4:29 read.s,. "Persecuted hini that was born after the ~pirit to remain., even' so it is now." The words "to remain" weie added in error by the compositor, the editor having answered a proof-reader's queryas to the comma after "spirit" with the penciled reply "to remain" in the margin. The Thumb "Bible~ An edition published in Aberdeen, Scot-land. in 1693. It measured one inch square and half an inch thick, and was calle~ "Verbum Sempiternum." A Mr. J. W. Bradley, Halifax, Nova Scotia, has what he bMieves is the world's smallest Bible. Measuring only-5/8 of an inch square with 500 thin pages. It was printed by the Oxford Un.iversity Press in 1859. ~ The Treade Bible. An edition of the Bible published in 1568, and so ~alled from its" rendering of J~r.' 8:22, "Is there no treacle (instead of "balm").in Gilead?" The Unrighteous Bible. An edition printed at Cambridge, Eng-land, in 1653, containing the printer's error, "know ye not that the unrighteous shall inherit (for "shall not inherit")~ the Kingdom of ¯ God" (I Cor. 6:9). The same'edition, gave Rom. 6:13 as "n~ither yield ye your members as instruments of righteous unto sin," in place of "unrighteous." ." The Vinegar Bible. An edition printed at Oxford, E.ngland, in 17i7; in which the chapter heading of Luke 20 isgiven as~ "The Parable of the Vinegar/' instead of the "Vineyard;',' It was printed by J. Baskett; becauseof manyother errors it soon ca~e to be styled' WILLIAM M. STRITCH a basketful:of errors.". Copies of this edition are. very rare. Christ Chu.rch at Shrewsbury, New.dersey, is said to have one of the few° known copies i~n existence. "The Whom/Who "Bible. Both versions, Catholic and non- Catholic, admit that grammatical blundbr which for centuries bas rasped the nerves of sensitive purists, namely, . the questio~a of Our Lord, (Matt. 16:t3), "Whom do men say that .the Son of-man iS?" The revised (1881) American standard version and the Cath-olic Confraternity t)f Christian Doctrine version of 1941 rectify that error by making it "Who." In connection with the AmeriCan standard.version of 1881. it may be news to many of our readers to learn that the Chica9o Tribune published the whole version of the New Testamentdn a single special issue on May 22, 1881. The Woman's Bible. The idea appears to have been born in the mind of Elizabeth Cady Stanton. ¯ In a stout pamphlet, published in New York, 1897, the lady having appointed a tentative commit- .tee of twenty-three women, .instructed each member to purchase a Bible and go through it from Genesis .to Revelation, marking all' .the. passages, in which women were mentioned, these passages were then to. be cut out and pasted in a black book, and correct readings and " comments thereon written underneath. OUR CONTRIBUTORS SIST]~ M. BONAVENTURE, of the Sisters of St. Francis of Sylvania," Ohio, has been teaching graduate courses in Engl,ish at the Catholic University, Washing-ton, D.C.', for more, than a decade. NICH(~LAS H. RIEMAN, who has directed So-dalities as a Scholastic, is now' studying theQlogy at West Baden College, West Baden, Indiana. WILLIAM M. STRITCH writes from Campion High School, Prairie du Chien, Wisconsin. " ~ REPRINTS OF ~PONSA CHRISTI In May and July, 195 I, we p~inted the Apostblic Constitution, Sponsa Christi, and'the explanatory in'struction of the Sacred Congregation. of Religious. We now ha~e~some reprints of thi~ material that we can sell in sets' 6f ten and multiples of t.en., . The .price is one dollar for ten copies, and a dollar for each additional set, of ten. Please enclose payment with yohr order and address it to: REVIEW'FOR RELI- 61OUS, St.'. Mary's College,. St." Marys," Kansas: '." 1~2. Un ,"g e"n ,kDu si eFili us Pope Plus XI Apostolic Letter Addressed to the Suprem, e Heads of Religious Orders on the Care of Religious DisciplineI [.EDITOR'S NOTE: The ptirpose of this important document, in the wdrds of its author, Pope Pius XI, is: "to urge members of religious institutes, both those who are already priests and those who are candidates for the priesthood, to the study of the sacred learning, the absence of which would~ prevent them from performing with full competence the functions of their vocations." 'It is printed here at the request of a number of our subscribers. Though directed chiefly to religious clerics, the content, particularly the'sections indicating how sound theological learning can deepen the interior life, may also provide other religious with material for fruitful meditation. Sub-titles have been inserted.] BELOVED Sons: Health and Apostolic Benedictioia. The only-begotten Son of God, entering the world to re-deem mankind, was not content with imparting those sp[r.itual precepts the observance of which brings ~ill men to their:appointed .end. He ~eclared. also that those who wished to follow His foot-stbps more closely should embrace and practice~ the evangelical counsels. Whoever pledges himself by vow to observe these counsels strips himself not only of those encumbrances which retard our progress on the road to ordinary sanctity--riches, family cares, or immod-erate liberty in the.use of material things--but mox~es so directly and unreservedly towards a life of perfection as to seem almost to have attained'the haven of eternal salutation. ' ~. Wherefore from the earliest Christian era there have never been wanting souls who have harkened to the whisper of¯ God and, nobly and' generously denying themselves all things, have entered the way of perfection and indomitably persevered therein. Histor~ witnesses continuously to the sacred army of men and women who have con-secrated and pledged themselves to God in various religious Orders and congregations which, through the centuries, the Church has solemnly approved and ratified. ¯ N~r do these _religious communities bear the same unvarying spiritual character. The life of perfection, though in essence unchangeabie, inanifests itself in a variety of fruitful forms. In. 1AAS 16:133-48 (1924) ~ 183 POPE PIUS XI Review for 'Relioiofis separate and distinctive manners, with diversified exertions of charity and zeal'do the varidus orders Of religious S6uls, according to the ~pecial ways of theii'institutes, pursue th~ ~16ry of Gdd and the sal- . vati~n of their neighbor. . , From this wide diversity of. religious orders, as ~rom trees "of." manifold species in God's spiritual garden, springs a.gloriouslvariety of spiritual fruit unto the salutation of men. Such striking complex- " ity of fo~m with basic unity of design, such identity 'of aim v~ith precise distinction of spheres, presents a .spectacle of impressive and monumental ,beauty. It is a dispensation of Divine Providence that new needs of,the .times should call forth and nourish r~eligious congregations specially adapted to the meeting of these fresh exigencies. And so the Apostolid See. under whose standard religious orders pHr~arily serge, mindful of th~ blessings which at all times they have cbnferred upon. the Church and Upo, n civil society, h~as ever cherish[d these holy instkutes with peculiar solicitude and affectl0n. , The sti~reme pontiff has always rdserved tohimself the approvin~ and confirming their constitutions and statutes: he h~is in times of crisis tirel~ss'ly defended them from their' adversaiies: and'. when. occasion.so demanded, he has not been slow in rec~illing them-to their pristine.observanCe and to their original reverence for the glori-ous ideals 0f their respective rules. This great concern of the Church that religious men Should be pre-erfiinent in adherence to the holy laws of thei? order and that they should constantly increase in perfection, is manifested by the solemn decrees and exhortations of the Council of Trent. "Let all regulars, both men and'-women, mold and regulate their lives in keei~ing with.the iule fhey. profess; particularly let them faithfully -observe whatever pertains to the perfection of their professibn, the vows 0f poverty, chastity, and.obedience, and any others which may be peculiar to.their particular institute or ha~,e bearing ,on th~ ,ob-servance of common life, both in food and in clothing.''z ~ The Code of Canon Law, in its.preface to the section on regula-tions for religious men and women, b_r[efly describes and defines th~ religious life as'being ao"stable mode of. living in common by which ,the faithful, undertake, besides the ordinary precepts of the faith. ~he evangelicalcou~asels through the'instrumentality ~of the yows of obedience, chas~ity~, and poverty . . . and thus proceed in the way,of ZSess. XXV. c. I". De Reoul. i84 July, 1952 UNIGENITUS e~angdical perfection." Thi~ religious state, declares the Code dis-tirictlE, is: to be ."esteemed highly by all."3 Tb extent indeed of Our ~onfidence in the virtue ~f religiou's men, and in their helpful co-operation, We ha~e-already demon-strated in Our .encyclical letter Ubi Arcano, affectionately addressed tO the bishops of the Catholic world'. We ~said therein, that for,more. than one reason we relied ~r,eatly. on the regular clergy acthally:t.o apply the remedies We bad proposed to meet the many evils under which human society was laboring. ¯ Further, in Our former letter on the supervision of .clericfil studies, addressed to the Cardinal Prefect of the Sacred Congregation for Studies in Seminaries and Universities, in the identical embrace of Our purpose and~in Our deep solicitude to proyide for the training of clerics called to the sacred ministry, We included_equ~liy as~well' member~ of religiou~ orders, since what we ¯therein observ.e.d and decr~ed affectedthem in great measure too. at least such as are destined, for. the priesthood. Nevertheless, We are urged, dearly beloved sons. ,by Our loving and vigilant concern for your goo.d, to address, you byspeCial letter and to present certain admonitions to you which if your spiJ:itual sons will but observein their conduct and intercourse.thei'r pro-- -cedure and the whole tenor of,their lives will undoubtedly be such as is impera(ively demanded of them by. the truly unique and ~sub- -lime voc~ition.¯really divine, which is theirs. Revet:ence for Fot~nder First of all. We exhort religious men to ~'egard the founder of ~their order.as the supreme example to befollowed. The "religious who so regards the father" and lawgiver of his institute, will .more certainly and more abundantly partic'ipate in the divine grace deriv, ing from a religious vocatiofi. It is-abundantly clear that those men of" pre-eminent sanctity, When they established their religious congregations, obeyed a divine impulse. As long, therefore, as the son reproduces in his life °the special mode of sahctity conceived by th~ father as the distinctive mark 8f the congregation, the son will not be recreant to the obliga-tion'assumed whefi he entered religioh. Wherefore let religious men. as devoted sons, dire~t their thought and care to defend, the honor of their founder and father both by obedience, to hi~ .pre.s~'riptions and admonitions, and by imb,fing 31C 487[ 488 POPE~ PlUS Reoiew [or Religious themselves with his spirit. Nor will they. fall from their estate as long as they walk in the footsteps of their founders: "And their-children for their .sakes remain forever. Would that religious would so loyally adber,e to the rules of their institute and so retain the manner, of life established, that ithey would show themselves ever.y day more worthy of the religious state. Such fidelity cannot fail to win for the manifold ministries which they exercise' at all times the powerful support of heavenly graces. In all our activities let us seek only the kingdom of God and His justice: and this should be the sole objective in those works which, beloved son~, are wont to occupy the efforts Of most of your spit, itual subjects: sacred missions, and, the. education of youth. As for " the,apost.olate,-.let them take care thai in their'foreign missions, as My predecessor wisely admonishes,s they do not employ ~he Gospel to further the interests of their country or to increase its ppwer. Let them r~ither !ook'only to the eternal salvation of the infidels, while at the same time. elevating their material standards of living to the extent that this may fo[ward their progress to eternal happiness. Those religious whose duty it is rightly to instruct and educate youth-must be especially careful lest, too much preoccupied with training theik students to excellence in fine arts, they so neglect the religious development of their minds and hearts that their students enter the world wellZinstructed indeed in letters, but totally ignorant of sacred, science. LWhoever lac,,ks this is deprived of themost precious and most beautiful of all adornments and. lives in the greatest empti-~ hess of soul: "All men are vain, in whom there is not the knowledge of God.''6 The Seraphic Doctor speaks appositely in this .regard: "This is the fruit of learning, that faith should be built up in all men, tha.t God should be honored, morals elevated, and those conso-lations derived which/pring from the union of the beloved with. her divine.SpouSe through supernatural dharity.''z I. BENEFITS OF SACRED LEARNING Since it is of the highest importance that this knowledge of sacred science should be held in the greatest esteem and deeply imbibed by the mihisters of the Church, the chief concern, of this Our exhorta-tion is tO urge members of. religious institutes, both those'who are 4Ecclesiasticus 44 : 1 "~ 5Epist." Apost. Maximum Iliad, November 30, 1919 6Wisdom 13:1 7De Reductione Atrium ad Theol., n. 26 186 Ju/g, 1952 UNIGENITU~' already" priests and those Who are candidates for the priesthood, to the study of the sacredlearning, the absence of which would pre-vent them. from performing with full competence the functions of their vocation. For those who have conseciated themselves to God the one, or certainly the chief, obligation is that of prayer and the contemplation or meditation on divine things. How can they rightly fulfill tlqis solemn duty without, a profound and intimate compre- _hension of ~h~ doctrine of faith?. The necessity of such study'We 'urge on those pa~iicul~rly who devo'te their lives to divine contem-plation in the cloister. Such souls ~rr indeed if they believe that after having previously, neglected or later discontinued their theological "studies, the$ can, though deprived of that copious kn.owledge 9f God and the mysteries of faith which is derived from the sacred sciences, readily move in a high spiritual plane and be'lifted up and borne. aloft to interior union with God. 'Help in Apostolate As to those who are engaged in teaching or preaching or in the cleansing of souls in the sacrameht of penance, or are sent on sacred missions or pursue tti~ir ministry in daily familiar intercourse with people, shall not .the vigor and efficacy, of these manifold activities be in exact' proportion to the high degree of erudition" with .which they are perfected, and adorned? The Holy Spirit, too, the Paraclete, by.the lips of His prophet, has proclaimed the priest's n~ed of a comprehensive and in~imatel knowledge of sacred science: "The lips of the priest shall keep knowledge.''s How can solid theological learning be lacking in the legate of the Lord of wisdom,9 that legate who is minister and doctor of the New ;F~stament, ~alt of the earth,~° and light.of the-world,n the legate .by whose tongue the Christian people recei;ce the words of eternal life? " Let those trembl~ for themselves, therefore, who approach the sacred ministry with minds ill-equipped with holy learning:. Not unscathed shall they stand in their lack of preparation, before Lord, who has spoken the awful threat: "Because thou hast rejected. kn6wledge, I will reject thee, that thou shalt not do the office of pi'iesthogd to Me.;'~2 Moreover,.if ever in the past it behooved the 8Malachias 2 : 7 9I Kings 2 : 3 l°Matthexv 5 : 1 3 ~20see 4 : 6 187. POPE PIUS XI - " ' \ Rebietu For Religious ¯ priest to be adorned with le.arning, much more so is thai .quahty required of hin~ in thes~igresent times when in,.all spheres of human activity learning arid science are valued at such high ,price and are so closely bound" therewith that men, even thuse who are less wise-- as.is almostalwi~ys the case boast that whatever they do, the3/do in [he hattie of science:. So. let us strive with intense earnestness that the Catbolic /aith be sustained b.y the support and protection of human learning of every kind. In the light which thislearning casts th~ beauty of revealed truth will .be Unfolded before ~he eyes of, all and tile falsity of the ¯ captious chaYges ~vhidh pseudo-science is wont .to heap up against the ¯ ~dogmas i~f faith will be exposed as. occasion may requite. ' For. as'Te~tulliamhas so beautifully written: our faith "anxious-ly desires one, thirig.only, that she benot condemned unheard.''u In the same connection, let .us not forget the "words of Jerome: "Piety Without culture profits itself alone, find, however much by personal merit it builds up Christ's church, it yet equally harms her by silence in the faceof her adversaries . ~. It is the priest's duty, to answer whenever ~he law is calleqdue isnti o.n. -, And so the priest, "both secular and regular, must. propagate Catholic doctrine as widely as possible, and illuminate and defend it. This,doctrine of the Church not only contains all that is needed to" refute and disprove any objections which may b.e ¯urged against it, but., ~rovided it be,clear_Iv, explained, cannot fail to draw~ souls to " itself, if only they" be free from p, rejudice. This truth'was not missed by the great doctors ~Sf,the so-called Middle Ages. Led by Thdmas Aquinfis and Bonaventure they exerted themselves to, drink as defiply as possible of the waters'of divine wisdom and go comm,unica,te their knowledge to others. ' - Help for Interior Life There is, beloved sons, the furthe~ advantage that the v~y effort of mind and talent and powers which you~ members will expend in the pursuit Of.}hese studies will effect that they will imbibe the reli-gio, us. spirit more deeply and-will fittingly sustainthe honor and digni.ty of the exalted state of life Which they have embraced. For h~e who ~nters upon the study of theology addresses himself to a weig,.hty task indeed; and one invoIving, intense labor and'heavyin,- convenience. It is a task admitting no slothfulness or laziness, which ~3Apol., I . l~Epist, ad Paul.in,. LIII- (al. CIII) , 188 July, 1952 . UNIGENITUS is the mother and mistress of many evils.15 But the earnest student, applying,himself wholeheartedly to this truly hard intellectual labo} acquires the habi~ not onlyofcirc~umspection in ju~gmeht and' delib-eration in act, but repres~ses also and 'dominafes more easily hi~ pas-sions wh'ich, .if allowed loose rein,' grow steadily Wors~ and hu}ry the s.oul tothe abyss of all vices. In this iegard Jerome writes: "Love the scienc~ of Holy Scrip'ture and y~u will. not love the vices of the flesh.':16 And again~: "The knowledge of the S~,riptur~s begets virgins. 17 But the religious man shouldbe urged to these studies by a fur-t- her motive the.re~li.zation of the gra~city .of the obligation, arising from his very vo~atioi~, of achieving a' perfect degree of virtue. It is clearly imt3ossible for anyone to progress efficaciously toward perfec-tion and to reach it safely without practicidg the interior life. But can this interior life be developed and strengthened by an.y more effectiv~ means than the study of-things divine? ~Persistent and daily meditation on those marvelous gifts of nature and of grace and on ~individual men will cohsecrate one's thbugh~ts and feelings, and lift them. up to heavenly things; .nay more, it fills men With the spirit of faith and unites them in closest intimacy, with God. For, who reproduces in himself more perfectly the image of Christ, 2esus than he who ass~rnilates to his v.ery.flesh and blood the dog,matic and moral truths of divine revelation.?. 'Most wisely,, then, did the founders" of religious °orders. fol-lowing the lead of the Fathers and Doctors of the Church, ~ommend with more than ordinary earnestness to their sons the .study of the sacred sciences, o It has. bdsides, been proved by experience, beloved, sons, that those of your religious who most devotedly have'-applied their intellects to the study of the teachings of the faith, have as a rule been all the more successful in achieving a higher and more com-prehensive degree of sanctity; whil(on the contrary,.those who have neglected this sacred duty have often lfipsed into tepidi'ty and have sunk not infrequently into a condition of spiritual deterioration in- 'volving even the violati6n of their vowS. Wherefore, let all religious remember the words of Richard of St.Victor: "Would that each of us Would immerse himself in these studies all the day long until" the sun set, until the love of vain things graduallygrow weak. until the heat of concupiscence be extinguished and the Wisdom of~carnal pru- ¯ lSEcclesiasticus 3 3 : 2 9 ~6Epist. ad Rust. CXXV. (al. IV) ~TComm. ~fi Zach, ].II, c. l O 189 ¯ POPE PIUS XI : Revleu2 for Reliflious ~d~nce grow cold.''~s .We exhort religious men also to make their own .the prayer of St. Augustine: "May Thy Scriptures be mY ,chaste delight" may I not err in them, nor deceive because of them.''19 II. DIRECTIVES FOR TRAINING.OF CLERICS Since, then, the constant and attentive pursuit of sacred doctrine brings such rich emoli~ments tb religious men, it,is clear, beloved sons, how weighty, is your obligation to provide for your subjects every opportunity for theological study and' for continued contact, with theological science, at every subsequent stage of their religious life. We must realize, moreover, how much future, candidates for religion are benefited by a proper formation and training of their mind and will from their earliest years. In the first place, in these courupt times Christian education is sadly neglected, in the home ~nd the young, exposed to widely prevalent snares of evil, are deprived of , that solid religious instruction which alone has power to mold char-acter in conformity with the divine commandments or even with a .humanly decent.mod~ of life. It follows, therefore, that yqu can take no more advaptageous measure in this regard than the establish-ment of preparatory seminaries and c011~ges for yourig men who give some indication of possessing a religious vocation. We observe with deep satisfaction that in a goodly n, umber of places such insti'tutions are in fact being founded. In this matter, however, you are,to take to heart the admonition.addressed by Ou'r predeces~sor, 'Pius X, of 'holy memory, to the superiors of the Dominican Order. The Pontiff warne'd against admitting too readily, or ifi too great numbers youths whose aspirations after that hol'y manner c;f life are not certainly i~- spired from on high.-,° After having given long and prudent consid7 eration therefore to the selection of young men as candidates for the religious life, ~ou "will take great care that, along with instruction in piety suited to their years, those lower subjects be taught them which are usually taught in the q~mnasia,~'I so that'they do not enter the ¯ novitiate before they have finishe'd the humanities, unless indeed a sufficiently, sound reason advises otherwise in a particular instance. It is an obligation not only of charity but even of justice that you should display the utmost assiduity and diligence in this matter¯ of the education of your young candidates. If by reason of the small 18De ditT. sacrif. Abr. et Mariae, I 19Conf., lib. XI, c. 2, n. 5 20EpiSt. Cure Primum, ad Mag. Gem O.P., August 41 1913 ~1IC 589 190 dulg~ 1952 UNIGENI ,TUS: number of members in an institute, br for other reasons, a province¯ has insufficient facilities fo} imparting this education prescribed by canon law, let the young men be sent¯ to anothe~ province or to another seat of learning where they can be properly taught according to the directions of canon 587. Preparator~l Schools In i'he lower ~chools, however, let the injunction of canon 136~4 " be religiously followed: ':The most honored place in the curriculum is to .be awarded to religious instruction, diligently imparted in a manner suitable to the ability and age of each one." For this instruc-tion, furthermore, only those books are to be used which are approved by the ordinary. It is to be remarked incidentally ~hat even students of scholastic philosophy should not omit this study of Christian doc-trine. They will most profitably use that golden book, the Roman Catechism, a work in which one is at a loss which to admire more, the wealth of sound doctrine or the elegance bf the Latin style. If your clerics, from tbeir earliest youth, accustom themselves to draw their knowledge of sacred truth from that fount, they will not. 9nly come to theology better prepared, but also, .from familiarity with ¯ that "excellent book they will learn how to teach the peopl,e wisely and to combat with skill the lie~ which are wont to be chattered against revealed truth. , , Those iniunctions which, in Our Apostolic Letter Ot~ciorum Ornnium, We addressed to the diligent attention Of the Catholic bishops concerning study.of the Latin tongue, We urge and co.mmand youalso, beloved sons, to observe in your literary schools; for to you also pertains that law of the Code which, concerning students pre-paring for holy orders, says: "Let them be carefully taught languages~ particularly. Latin and their native tongue.''22 The high imp.ortance bt~ an accurate knowledge of Latin in your young religious is sug-gested by a multitude of reasons. Not only does the Church.employ that lang.uage as a servant and bond of unity; but we also iead the .Bible in Latin, we chant and offer the Holy Sacrifice in Latin, and we perform.in .that tongu~ nearly all ttie sficred rites. The Roman Pontiff, besides, addresses and teaches the Catholic world in' Latin, and the Roman Curia employs no other tongue in ,tra6sacti~g its business and in formulating decrees which apply to all the faitht~ul. He who is n~t well 'versed. iri Latin is much embarrassed in his ap- 2alC 1364, 2° 191 POPE PlUS XI Review for Relig~ous, proach to,~thos( rich v61ume~ of the Cht~rch's Fathers: and Doctors, many of whom used no' Other medium of expression in explaining '.and defending Christian.dbctrine. -Let it then.be your earnest aim that your clerics, destined for ".the .future ministry of the Church, shall attain a real:mastery of'and a very practica!.familiarity with that language. Novitiates " ¯ Their p~ri~paratory studies concluded, the students and all.c~andi-dates, whose determination to consecrate themsel~ces "to Godhas been proved and whose good character, more than mediocre mental gifts, spirit of piety; and integrity of morals have been established to the satisfaction of their dffectors, may be admitted to the novitiate. I~ th.e"'no~ritia~e, as in a sort of training ground, they shall, learn .by actual practice the principles and virtues of the religious life. How impc~rtant it is that.the souls:of the candidates should be " mos~ carefully trained during-this period of n6vitiate may be learned. not only from the testimony of masters of the religious life. but "most of all from experience. This latter teaches that no' one reaches and maintains'himself in a state of religiou~ perfecti0n~unless he has first laid in his soul the foundations ofall the virtues. Wherefore let the novices, eschewing all profane studies and othe~ attractions. concentrate entirely, under th'e guidance of their directors, 6n the exercises of theinterio.r life and the acquisition, of virtues, tfiose par-ticula. rly .which are most intimately connected and associated with the vqws Of religion poverty, obedience, and chastity. "Extremely helpful to this end will be the reading arid considera-tion of the Writings of St. Bernard, of ,the Seraphic Doctor Bona-ventuie, and of Alphonsus Rodrigud-z, as well as.~of those spiritual masters who are the special ornaments of each particular institute. Time has dot only failed to dim or lessen the, force and e~cacy of these teachers~ but has even heightened their Val~e in this our day. Nor should the novice ever forget that such as h~. is in the novitiate. so shall he be during the rest of his hfe: and after a tepid, or misspent noviceship the possibility of,supplying for what has been missed in the novitiate by renovation of spirit is usually~a forldrn and base-less hope. Philosophy and Theology . ~ Thereupon you shotild see to it, beloved sons, that your subjects. after.completing their noviceship, be ass!gne.d to houses distinguished 192 ,Iu!q. 1952 UNI~ENITU$ for ~obs~'r~ahce of your' holy ~ules. Tl~ese houses should offer also° facilines for the most profitable and exact course of philosophy and theology, made" in accordance, with definite and ordered procedure. Definite and or'tiered procedure, ~Ve said: that' is, not only should there be no promotion to a. higher grade without sufficient evidence of p~oficiency in the lower, but there must not even be any~¢u.rtail-ment or~omission of any part of.a course, nor any abbreviation of the t~ime t6 be devoted to a branch of study, as prescribed by the ,Code. Unwise, thereforev--to speak conservat.ively are those superiors who," pressed perhaps by time and necessity and desirous of availing themselves of their subjects' ministries as soon as possible, wish their subjects to receive their trai.ni~g for the priesthood by a sort .of accelerated method. Has not experience proved that those who h.av.e made their studies hurriedly and wittioiat thoroughness c~n scarcely .ever, if at' all, remedy this defect in their training, and that whatever little ,advantage may at timCs have been gained from this advanced reception of orders eventually fades away and vanishes, since these religious must of ne~cessity be less .apt for t~ ministry? Take care. moreover, lesf your youiag religious, .while studying philosqpfiy and theology, should grow yold in their struggle for virtue. On the con-" trary they should continue to a~rail themselves of the services of the most learned masters of the spiritual .life, so that finally, as behooves religious men, they shall display in themselves solid, learning joined to holiness of life.- And here We cha.rge you with special earnestness to exercise care in selecting eminen.tly suitable instructorsin the higher studies, mas-ters who~elife will be wo~rthy models for the imitation of all. Their proficiency, too, must be pre-eminent .in that subject which it is their office to teachl And~so, no one'should act either as.professor.,or instructor unless he has completed with merit the course of philos-ophy, theology, and allied branches, and has proved his possession of sufficient equipment and skill as a teacher. We .c.all your attentionfurthermore, to this injunctioh of the Code of Canon Law: "Provision must be made th'at there be separate masters for at least the following subjects: Sacred "Scripture, dogmatic theology, moral theology, and ecclesiastical history,"~ These m~is- "ters should spare no effof~ to'ffansform, th,eir sthdents into holy and tireless apostles of Ch. rist, equipped with those ornaments of learnirig 1,93 POPE P~usXI Reuieu~ for R~ligious and prtidence by" which they Will b~ abl4 not only"to instruct the simple and ignorant, but also to refute those, puffed up by what. is fallaciously called science. They will. be able likewise to preserve' all. from the contagion of error which, because it usually is presented so speciously and cunningly, is calculated to beget and inflict greater damage on souls. . But if happily, by God's grace, your subjects p.roceed wi'th gen-erous spirit in the straight paths of Christian learning and become greatly proficient therein, the labor which you best6w,-beloved sons, on this so salutary task will reward and rejoice .you with a most abundant fruit beyond .your. fondest expectations. ¯ Further, We exhort you to regard as holy and inviolable those words which, in accord with the spirit of canon law, We wrote in Our'apostolic letter on seminaries and the studies of clerics. Therein We urged that, in teaching the precepts of 15hilosophy and theology, masters should follow faitl~fully the scholastic methdd according tO the principles and doctrines of Aquinas. For who ~an deny that the scholastic discipline and the angelic wisdom of St. Thomas--that discipline and method praised so repeatedly and enthusiastically by Our predecessors--have a native efficacy both f6r tl'Je illustration of divin~-truth and for the marvelous refutation 6f the errors of every age? In the words of Our predecessor of immortal memory, Leo XIII, the Angelic Doctor "so abundantly rich in divine and huma.n science, so comparable to the very sun . has by his sole efforts brought it hbout that all the errors of past ages have been refuted by one man, and invincible alms have beeh supplied for the defeat of th.ose errors which will arise in endless succession through the ages.''2a Most a'ppositely contintJes the same Pontiff: '"Let those who Wish to be truly philosophers~and such must be the. especial desire of religious men--let those l~ay the first principles and foundations of their doc-trine in Thomas Aquinas.''25 How much it behooves your spiritual sons to hew close to the . general line of scholastic doctrine is abundantly evident. Perceiving the intimate relationship existing between philosophy and revelation, the Scholastics-d, eveloped and synthesized that wonderful mutual concordance, in such wise that philosophy and revelation afford each other light and the maximum of support." Nor can these two s.ci- 24En~ycl. Aeterni Patris 25Epist. Nbstra Erga, N6vember 25, 1898 194 ,Iulg, 1952 UNIGENITUS ences contradiqt each oth'er, as some madly assert, for both derive from God, the suprem'e and eternal truth; and while philosophy manifests the findings o'f reason, re~elation displays the firm data of faith. Indeed the two sciences are so mutually in harmony that each c.ompletes the other. Hence it follows that from an ignorafit and untrained philosopher a learned theologian can never be educed: and, contrariwise, he w~o is igno.r~ant of divine truth can never be a per-fect phil.osopher. In this regard St. Thomas says truly: "From the principles of faith .new knowledge is derived for the faithful, as from.the prin-ciples of natural reason new knowledge is derived for all; hence theology is a science." In other words, just as from reason, which is a participation in divine Wisdom, philosophy derives'the basic prin-ciples of nattiral cognition, and declares and ex.plains them, so from, the light of supernaturaI revelation,, which by its splendor" illumines and completes t, he intellect, theology borrows, develops, and explains the truths of faith. These two sciences are two rays f~om the same sun, two rivers from the same source, two edifices resting,on the same foundation. Of high dignity indeed is human science, provided it submits obediently to the truths of faith. If these truths are disregarded, human science must i,nevltably ~nd inexorably fall into numberless errors and deceits. But if, beloved sons, your subjects command the sum of human knowledge which they have beap'ed up for tbem~elg.qs to'act as handmaid and servant to that science which is divine; and if~ besides~ they glo,w with an arderit love and desire for revealed truth, they will be true men of God and will be .universally regarded as such; and'by word and example, they will.do much fo'r the peop!e ~of God. For, "'all Scripture is inspired by God"--or as the Angelic Doctor explains this passage( sacred doctrinal is perceived by the light .of divine revelation--"and useful for teaching, for reprovifig, for. correcting, for instructing in justice; that the man of God ma) be perfect, equipped for every good work.''26 Spirit of Faith .But in the ,case of young religious, the first {equirement is that 'their spirit of faith should be" nourished to vigor. Otherwise.they, shall to no avail engage themselves in this boundless field of divine and. human .knowledge: for, if the spirit of faitb is weak, the stu- 262 Timothy 3 : 16-17 ¯ PoPE PIU~ XI Review fbr Relipious dent,"like one. blind, cannot penetrat~e into the. profun, dities'.pf .super-na~ ural truths. Nor is itof less importance'that the religious shpuld albproach °his studies with a,pure intention. -"There are some Who wish to 2~arn,'~ warns St. Bernard, ".solely .in order to l(arn; and ~his is base curiosity . There are o~her~ who wish to learn in order to sell their knowledge, perhaps for money, perhaps for honors: and. this is ba~e t~affic. But there are also those who wi~h tO learn in order that'they themselves m~y.be buildedl and this, is prudence,''27 In their above-mentioned studies, therefore, your young religious should propose to. themselves this one aim: that they "please God and, . win for themselves "and for their r~eigbbor the. greatest, pbssible spir-itual emoluments. And in science disjoin, ed from virtue there is more of offense and danger than of true utility for those who b~come proud by reason of their learning lose the gift of faith and blindly plunge headlong t° their souls' destruction--your sons must with all .assiduity cultivate the virtue of humility,, necessary f0~ all indeed~ ' but especially to bestriven after by students: and ~they must plant it firmly.in their hearts mindful as they are that God alone is sub- ~tantial wisdom and whatever man possesses, no matter, how.pro-found, is .as nothing compared with the vast sum of learning of which he is ignorant. Beautifully to the point speaks St Augustine: '" 'Knowledge,' says the'Apostle, 'puffeth up.' What then? SbSuld you flee knowl-edge and ch6os~ to know nothing rather than to be puffed up? Why should I address you i~ it is better.to b'e ignorant than learned? Love knowledge', but prefer charity. Knowledge, if it, be alone. "puffeth up. But because charity~buildeth up, it permits no( knowl-edge to be puffed up. Knowledge puffeth, up therefore where cbarity-do~ s not build up; where charity bu!IdL yp, knowledge is made Your sons, therefore, if indeed'they pursue their' studies with: that spirit 0f~charity and devotion frbm which all other virtu'es have their Origin and b~ing, would be like a medicinal fragrance warding. off ,the fear" of corruption: and by. their gifts of doctrine will ~ c~r.tainly becbme all the more pleasing in God's sight'and all the more useful toHis Church. " ¯ III. DI~RECTIV~S FOR 'LAY RELIGIOUS~ it now remains for us to turn our thoughts to those" religious ~7In Cant. serrao XXXVI~, ~Sermb CCCLIV ad Cont., c. ~I _duly, 1957. . UNIGENITUS who,ltl~ough not called to.the dignityof the priesthood, have pro-nounced, the same vows, of r~l.igion as the priests, and are .not less obliged to God ahd bound by the duty of acquiring perfection. That they .also, though unversed in letters or the higher mental disciplines, may achieve the loftiest grades of sanctity i~ evident from',the fact. that many of them indeed have won by reason of the eminent holi-ness' of.their lives the loud.and, constant praise of the Catholic world, or have even been" inscr!bed.by the authority of the Roma~ Pontiffs in .the number of the saint~, to be regarded and invoked as patrons. and intercessors before God. These con~ersi, or lay,, religious, "who, because 6f their special status are free from those da'ngers which not infrequently :'fac~ the priest 15y reason of the very dignity of his office, enjQy substantially the same spiritual privileges and aids which religious institutes with mater~al:providence commonly share indiscrimina~tely .with itheir ~hildren. It .is just. thin, that the lay religious should value highly- ¯,the gift of their vocation, and return thanks to God for the gift. often renewing the determinatiQn which they made on the d~y'of ~:heir ~orofession. that they would live.according to the spirit of their reli- . gious bule to their last bre~ith of life. And here., beloved-sons, We cannot refrain from remindilag you how weighty is youy obligation to see to it thatthe !ay.religiotis, both" during the time of their probation and during the remainder of their -life, are adeqtiatels~.:supplied With those spiritual hell~whlch~th£y. so much need to make progress and to persevere. They are perhaps all the haore in need of these aids by.reaSon c;ftheir humble eondition.hnd hurfibl~ ministries. " ~Vherefor , .superiors, in selecting the.dwelling places and duties " of the la~y religious, should take careful account of the character of each and the possible weaknesses of each;.and if'sometimesthese spir-itual sons should show a decrease of ardor in the'performance of their 'obliga~tions.as religious, no paternal solicitude and effort should be sl~afed in recalling them g~ntly but firmly to holin.ess, of life: And particularly should superiors make it their constant concern either themselves to instruct the lay religious in the eternal and fun-damental truths ofthe faith, or to commit this.duty of instrtic~ion to ~competent priests. The knowledge and frequent meditation off these truths will be a powerful spur to th~ virtue of all, whether those whose,work is confined to the cloister or thos who live in tl~e world. The,above admonitions We wish to extend also to all ,congrega- 197 t .POPE PlUS XI tlons Of lay religious. For. t-he'members of these congregations there is indeed ~required .a fuller 2knowl~dg~ Of Chri_stian doctrine and an~ erudition beyond mediocrity, since theY are. frequently .engaged, according to their institute, in the instruction of boys and young men. Such are the thbughts, beloved sons~ which We desired from a heart filled with phternal~ love to address to you concerning the direc-tion of your curricula of study, as well as concerning some other matters of scarcely, lesg importance. These thoughts and injunctions, We.feel sure, you will follow with alacrity and devotion, both be-cause of your affection to'cards Us and because of your zeal for the advancement of your respective institutes. May Our words be fixed deep in the hearts of your novices and scholastics, and bring, by the intercession of your founders and fathers, an abundance of blessings and benefits. In conclusion, as an augury of grace and an evidence of Our. paternal love towffrd .yoursel;ces, beloxied sons,, and all tl-ie religious commit}ed to your charge~ We bestow upon eacl~ and all of you, with the deepgst affection, Our ApoStolic Benediction. '" Giveri at Rome, ih St~ ¯Peter's, the nineteenth day of March, on the Feast of. St. Joseph, spouse' of the Virgin .Mary Mother of God, in the year 1924, the third of of Our pohtificate. Pius PP.XI . BOOKS FOR PRIESTS Two re~ent books of help for priests are THE PEOPLE'S [SRIEST, by' John C, Heenan, and PRIESTLY BEATITUDES, by Max Kassiepe, O.M.[., translated by A. Simon, .O.M.I. Both authors, the former who is now Bishop of Leeds in England, and the latter, an experienced ,German missionary, chaplain, and superior, know what they are talking about. The Peotgle's Priest, written for diocesan priests by one of them, is full of-practical, common sense, pastoral guidance, that is inspired throughout by an enlightened appreciation of the beautiful relationship that exists between the good i~riest.and his peo~ple. (New. Y0rk: Shoed ~ Ward, 1952, Pp. xi q- 24'3. $2.75.) Priestly Beatitudes contains twenty-two sermons.for a priest's retreat. In general, the talks follow the usual development according-to The Soiritual Exercises of St. lynatius with the merit of a constant advertence and application to a priest's life. The ring of authenticity is unmist'akable. (St. Louis: B. Herder Book Co., 1952. ,Pp. v + 393.S5.00.) '. FOR oRGANISTS AND CHOIRMA~s'rERs Father \Vinfrid Herbs.t, S.D.S. has helpfully 'got,herod together in a convenient booklet answers to many questions that often confront church musicians. This pamphlet, lnformdtion /'or Organists and Cboirmdsters, can be obtained from the Salvatnrian Fathers,' St. Nazianz, Wisconsin. Let:i:er !:o a Mas!:er-ol: Novices. L. Ganganelli [ED1TOI~'S NOTE[ This letter is said to have'been written by Fra Lorenzo Ganga-nelli, who late.r .became Pope Clement XIV, to a ,Jesuit in England 4¢ho had been .a former student. We cannot guarantee the authorship, but-the content of the letter is of value to every one.] Reverend Father, The office that you discharge requires as much gentleness as firm-ness. You must bear in mind that although a religious should be .circumspect in his demeanor, yet you cannot expect the same gravity from a young man as from. his elders. Ttie special gift of a nbvice master ~ons]sts in bei'ng able to recogni.ze the source from which.his novices' shortcomings proceed, in order to humble them if they are due to pride, to stimulate them if they arise from indolence,, to mor-tify .them if they p.roceed from sensuality, to check them if they spring*from impatiense. You must see .that your.young men are always .occupied. Besides .fixing their minds and restraining their imaginations, emploYment brings out their talents. In the case of-some, these develop slowly, but with a little patience and insight it is not hard to tell whether the cloud will be pierced at length by the sunbeams.o~ is.doomed to remain dark forever. If you suffer yourself to be carried away by a zealthat is wanting in sweetness, .you-may someday or other dismiss those who" would have been th~ glory of your order. '.They who have most ability are often those who have the most impulsive dispositions, and if one is not,sufficiently master of himself, it may, happen that certain, little sallies of humor, which are nothing more than mere bits of levity, will ruin a young man forever, by causing him t'o be excluded from a state of life where he would have rendered important services to ~b~ Church. ~ Take special care not to observe the same method of direction for all. Onemay need a sharp rebuke, for another a mere glance is enough.Let your silence itself speak, and you will seldom be obliged to give a reprimand. The young almost always imagine that ;t is throtigh ill-humor or the desire to scold that they are constantly receiving admonitions, and often they are not mistaken. Watch carefully, bat without allowing it to be perceived, To betray an appearance of mistrust fosters a spirit of deceit and un- 199 L. GANGANELLI _r o R~view for R¢liqiot~s ~ruthfuln~s. A tone of friendship soothes a ~6vice's feelings, whilst an air ofseverity wounds and irritates him. Scarcely ever~allow a fault to pass unpunished when it goes directly against the religious s~irit, a~n~l give particular heed to whafever offends against, inorality, Purity belorigs to.all Christians. but it is required of priests and reli-gious abo~e all'. You must make a distinction between a fault cord-mitted on the sp.urt. of the moment and a habitual defect. Remember that true virtue is not harsh and that .a smiling countenance inspires~cgnfidence. A cold and severe exterior, ~Imost alx~ays re~els, because, it bears the appearance of pride. ~nusDt ob en owti speu sWh iptheirnf etchtei omne taosou rfeh ro.f f doirs mcreetni oanr.e Ontohte .r~wnigseel tsh, ea nydo u~nogu' will conceive an.aversion, for you. and will weary¯ of piety itself. It is: not the repetition of precepts wh!ch makes novices improve. One ¯ migh~ preach all day long without-accomplishing anything if-prin-ciples are,not inculcated. When the~mind is convinced by reasoning that tl~ere necessarily exists a God. and hence a religion, and that' the. only true one is that which we profess, it does not allow itself to be dhzzled by sophistry; if sin is committed, it is with the conscious-ness of doing wrong. Do~ away with the system of, spying, as a public nuisance. It accustoms people to play the part of hypocrites and false friends. Do not allow yourself to conceive a prejudice against anyone. It' is thr~ugh.such ,prejudices that the innocent are every day. persecuted, -whilst the guil.ty triumph. If something is reported~ to you about a third party; take care tc; inform yourself of the facts of the case. and never condemn anyone.without giving him an ,opportunity to clear himself. Do not chastise withoutprevious warning, unless there is ques-tion of an-offense that demands the immediate infliction of'suitable punishment. Be more indulgent towards ¯secret' faults, as they ,are ,not attended with scandal which is the grea~er evil. Follow the Ggs-pel rule in r~gard to g~ving charitable admonition ~o such as go astray. ",(Remember "seventy times seven" and the father "of the prodigal.) " Do not forager that the y6ung must hhve recreation, and that~the mind is as a soil,"which to yield, greater ,fruit has need of., rest. More-over, ~t is advisable that everything sh'ouldhavethe appearance of being done freely. Obedience becomes an intolerable yoke unless the-superior is careful to lighten its burden. 200 Julg, 19.52 MASTER OF, NOVICES Do not place iff the.hands ~)f your novices any of those apocry-' phal.books which St. Paul" calls old wives tales .--"ineptas autem et afliles fabulas devita." Faith is not supported by lying, and religion is truth itself. Vary the readings of your- young scholars, and for tear ofexciting or mis'directing their imagi.natio.ns, do not apply them exclusively to the contemplative styl~ of works.,¯ Besides, at an age s6.t~nde&the memory must have facts that it can-retain. Above a~ll preserve peace in the midst of your little flock', by endeavoring to lift up the souls entrusted to your care above all the little details of the life of the cloister which only too often degenerates into disputes, hatred, ~nd jeaiousy. Teach them to-be great in the smallest .things, and to impart a value to their:meanest duties by the manner in which they acquit tbemse|v~es.of them. Smother ambition; stir.up emula'tion. Otherwise you will train up proud men or boors. Instil] into your novices an espY'it de corps, but without anything exc.essive. ~ If one is not attached' to the insti-tute to which he belongs, he gra~lually grows weary of his state;" if one is so excessively, he thinks his order hecessary, despises all other religious" communities, and g6es so far as to canonizecertain ~buses t6 which he has become attached through routine or prejudice. Show yourself always even tempered. ¯There is nothing more .ridiculous thhn a man who is unlike himself. The young have a keim eye for deciphering a superior's character. - They are rarely mis-taken in the case of one who is odd or whimsical. It throws them ¯ otit in their calculations and Wins their esteem when they see a supe~ riot who pursues always the same even tenor, showing firmness on all occasions but without any sign¯of.ill-temper. ¯ Avoid familiarity: yet, be less the superior th~.n .the-bosom friend of those.who have been confided to you. Let tb~m find in you a fath'er, and let them understand that it is your grehtest pain to re-. prove them. Show no predilection except towards such as have more wisdom and piety, and let it be only in circumstances in which it may serve as a lesson for the indolent and flighty. Never employ artifice tO bring about the faults that you wish to discover. Such clever tricks" are not consistent With honesty. Let your ~unishmeffts~ be in pro-p~) rtion tO th~ gravity of the faults, and do not go.and make a crime out of certain light transgressions which imply neither malice nor disorder i~f the heart. .It is not by sho.uting that men are corrected. St. F~ancis de 201 L. GANGANELLI Sales used to say that he touched sinners more by professions of friends.hi~ for them than by scolding them. The language, of the Gospel is that of persuasion. Do not 'lead anyone by extraordinary paths and check those who would wish to follow them, unless there be evidence of a stiper-natural call; but these cases are so rare that they cannot serve as a 'law. The time for' mysticism and that sort of pure speculation is gone. It would be dangerous to rec'all it. ' Leave young men free to speak in your presence Without intimi-dating them. It is the way. to discover their interior. In a word, demean yourself as a kind father of a family who does. not wish to make his children either slaves or hypocrites .or dolts but subjects knowing how to render to God His due, to religion its rights, and to so'ciety what belongs to it. The first of all rules is to learn to l'ove the Lord, and to do nothing, that could displease Him. This is the one object of all religious institutions; for you know, Reverend Father, as well as I do, that our regulations would be often puerile, were they not meahs of leading us to God. Every founder has de- . vised such as he thought most suitable for his purpose. Beware of such pedantry as to po, se as one incapable of error and knowing everything. When I was teaching and ~som~thing was asked that I~ did not know, I admitted mY ignor~ance without make-shift of any kind before my pupils themselves, who only esteemed me the more for it. Young people like to ha'ce you put yourself on, a level with them. If I have drawn this paper out at length, it is because the life of a master of novices is a life of details. You might have addressed someone better qualified to speak on the points at issue, but it would have been hard for you t6 hit upon one who would have served you with greater interest. . FRA L. GANGANELLI Convent of the" Holy Apostles, Rbme (between 1760-1769) TEN-YEAR INDEXmSTILL AVAILABLE C0pies~ of the Ten Year Index of the REVIEW FOR RELIGIOUS '(1942-1951) are still available at one dollar per copy. Kindly enclose paym~ent with the order from: REVIEW FOR RELIGIOUS, St.Mary's College, St. Marys, Kansas. 202 bligher I::ducat:ion and \ "Real Religion" Sister M. Bofiaventure, O.S.F. ALTHOUGH formal higher education is a relatively recent fac-tor in the spiritual life of S!sters, when viewed in the light of the g~neral history of religious .orders,. yet its. impact has already been felt deeply' enough to draw comp.laint, comment, and serious study. Beginning with a consciousness of inadequate.returns f~om university w, ork, as attested by members of various religious communities, the reaction has grown at times to a serious conviction of over-emphasis on intellectual and professional training and a fore-boding tendency to generalize that American religious women of the mid-century 'are more widely instructed but less cultured, less dis-ciplined and balanced than the Sisters of a generation ago. Since th~ blame cannot be lald upon higher education in itself without destroy-ihg the intrinsic meaning o~ the term, we face the alternative that the fault must lie in the relation between the r~ligious and the experi-ences of higher educatior~. The error must be sought in the .formula used for integrating these experiences. For mdst religious, the initi~l mental attitude toward higher educatiori, the acceptance or the denial of its necessity, basically con-ditions all furtbe~ reactions. This facto~ of "necessity" should no longer be debatable: its validity has been pointed out repeated.ly in the authoritatiye language ot~ papal encyclicals and in the exhorta-tions of religious leaders. Yet restatement might be in order. Through the centuries of her existence Holy Mother Church has constantly defined and demonstrated that the scope of education is the whole aggregate of human life, physical and spiritual, intellec-. trial and moral, individual, domestic, and social. Irt his encyclical on Claristian education Plus XI reminds the world that such an edu- .cation can be imparted only by good. teachers thoroughly grounded in the matter they seek to teach, teachers who' have learried to under-stand and evaluate properly all the various aspects of human life-- religious, social, political, industrial, economic, and scientific--in their modern dynamic setting. ~ : Our present Pontiff, Pope Plus XII, has h~ightened this empha-sis. The encycl!cal "Humani Generis" not only stressed the prepara-' 203 SISTER M. BONAVENTURE ," ~ory n~ed ,of higher education but ~reeminence in intellectual le,adership Review foc Religious also sounded a clarion call to : "It is well kn,own how highly the Church re.gar,ds human reason . But reason can perfgrm its functions safely arid well only when properly tiaine~i, that is~ when imbued with that sound philosophy, which has .long been,,as it were, a patrimony . For' this philosophy safeguards the genuine validity of human knowledge . Let them (Catholic teachers) strive with every force and effort to further the progress of the sdences which they teach.let them enga'ge in most careful research.". (N.C.W.C. translatibn, p. 13:) The present picture.of Catholic ~ducation in America.is patent proof that religious are making great efforts tb ~realize the educational ideals of the Church. Today we face smaller, threat of the old accu-shtion that Catholic education is not Catholic enough. But the need to implement .fully our understanding of ed[~cation, to "fulfill the tdrm" remains, and this need is identified with the need for higher education. Translated into specific language, i~means the need for an understanding of present day problems of health, labor, govern-ment. and pehce: fdr contact With the realities which condition mod-ern life--pr.!ces, wages, taxes: for common grounds on which reli-" gi~)us can closely contact those whom they would educate: and, above all, for the ialibre of leadership that will focus attention on the potentialities of Catholic education. To meet this need religious communities must supply active members who are thoroughly famil-iar with the directives of the Holy See for a confused world: leaders who have mastered'bbth the theory and prac.tice of Catholic" action: teachers who can recognize ~ind champion truth wherever.it is found, nor confhse tolerance of persons with the tolerance of false principles: scholars who can chart the course of modern science and ,speak the language of .modern art. Higher learning, then. seen in its true nature and 'function. becomes a necemary .religious activity. Not ~gnly is it completely compatible with spiritual grdwth, but it should be a vital factor in such growth. Since God is Infinite Knowledgeand Wisdom, there is reverent,logic in the observation that "nature rightly developed is a condition for and a more fit subject, of elevatlon to the supernatural order and a more precious dedication to God." The lack of proper , adaptation to modern needs has been with justice analyzed as a cur-rent grieoance against religious.life and one cause of its depreciation today. In his allocution to. members of, the First Congress for Reli- 204 " gio~us. (1950),-Pope Pius XII has 'emphasized.repeatedly the vital ,.relation betw~en.religioi~s life and higher learning. As Father Letter has concisely summarized it, the Holy Father points to. per-sonal sanctity as the essential object of religibus vocation, but at the same time underlines the obligation which binds religious in regard to the means of sanctification the avocations of religious life. "In these avocations religious rna~/and muststrive to be as up~to-date a's any of their contemporaries. That way, we may add. the~ will help. to remove a pretext for d~p, reciatinreg h g "l o" u~s' life.". (.REVIEW FOR RELm~OUS, Jan., 1952.) A'sense of precaution alone, might well lead to the same'cohclu-sion. Religious educators concerns&with th~ complex problem of training-new meinbers have been. raising stron.g"voices .against the dangers with which inadequat~ preparation for work ~hreatens reli-gious vocation. We cannot pass over,lightly ~he wa~ning of Sister Madeleva, C.S.C.: "No.group can deteriorate more quickly or, more terribly ~han young girls~of the type that enter our novitiates today without proper and adequate intellectual, cultural'and spiritual chal-lenges;' (NCEA Bulletin. 1950 .255)'. ¯ Granting. then. the vital need of-higher ~d~cation in the active religious life. it is at once-apparent that the adjustment of conflicts , arising from this need rests .primarily with religious superiors and community directors. Such problems may arise in regard to safe-guarding ~egular community life and observance.of rule under aca-demic schedules; the selection of religious for higher~trMning, and most pertinently, in providing adeq~iate religious formation and con-tinued guidance~in: the integration of educational e.xperience. in the' past twenty years religious communities have evidenced a gro.wing awareness of such problems. Some of the solutions sug-gested and attempted have proved highly significant. There has been self-examination and frank admission o~ the stagnation in eduCa-tional woik, which results from community inbreeding. Complete reorganization of educational programs in many communities is demonstrating concretely tl~at adequate syn,thesis, of religious voca-, tion and avocation is possible. Such programs have been tested. analyzed, and evaluated at meetings of the National Catholic Edu-cational Association in recent years. Where attention is seribusly .focused on such synthesis, religious superiors find greatest opportun-iiy to bring ripened experience and intelligent zeal to the aid of the individual religious caught in men~al tensions. Neveriheless, the fact 205 ~ISTER M. BON,~VENTURE Reuiew /:or Religiou}~, remains th~;t it is on the plane of personal, interior integrati'on that the decisive conflicts of religious life are resolved.-No religious, whether in the" active.or in the contemplative life, can escape the basic problem of knowledge: bow to transmute knowledge into wisdom. To keep the balance! T, bat is the goal which spells personal sanctification. On the other hand, it is precisely¯ thee lack of balance that vitiates the relation between higher learning and. religious iife, building up the pressures and conflicts that draw condemnation. And since, for the active religious, contihued growth in knowledge and culture, is progress toward perfection in her state of life,. ~he problem' of proper balance is a perennial one, It faces the matur~ as well as the young religious. There is consensus in the observation that where ~ducational ex-periences are hot properly integrated ~by religious the resulting pres-sures may produce'three types of personality reaction: 1. Worldliness: Loss of spiritual¯ perspective. A shifting of ifocus from God to human activity. The ¯religious is nolonger'a Catholic educator but a mere devotee of science or of art. 2. Scrupulosity: A false dichotomy which constantly demands ¯ choice b~tween prayer and study as two independent activities. The religious finds her spiritual life increasingly cramped and is~ no longer ¯ able to find sahctifying unity in the labor of the laboratory or library and spiritual exercises. 3. Discontent: Unanalyzed pressures, which¯ are not always, the "divine restlessness" of St. Augustine, but which '.drive the religious to seek escape measures .in change of occupation or vocation. The adjustment necessary to prevent such reaction or to resolve" the conflict when it does .occur demands self-knowledge. And though it may seem anomalous, the need of s~If-knowledge may grow~ apace with.higher learning. For the religious with university¯ degrees may still be .the dangerous man of "one book," if the ~legrees. represent a knowl.edge of books alone. A clear knowledge of the im-mediategoal can be a dangerous pressure when not integrated with an equally clear grasp 0f the proper means for reaching the goal. And since we cannot discount ¯human inertia with its tendency to stop at ge, neral principles, instead of making concrete applications, there is reason to review some of the factors essential to adjustment 6r read-justment in religious life. Because the heart of the higher-education problem is conflict, the 'solution ~rests on a¯choice of method and of means. 206. July, 1952 HIGHER EDUCATION Method Conflict grows from disorder. Butorder is the recoghition of ~i definite hierarchy of succession among the parts of a rational entity,. It is established and maintained first, by a proper evaluation of each" part in t~rms of the. whole: then by a complete; integration of these parts-into an organic whole in which'each individual activity is sub-ordinated to the good of the whole organism. Neither the pursuit nor the. results of learning can be allowed a position of dominance. A mastery of s~abject matter must remain always a mastery, a iecoilected control which rules out avidity and passionate intens.ity and the vain, curious study that makes of learning the curiosiiates philosophantiun) denounced by St. Bonaventure. For.the Seraphic Doctor had learned from his master, St. Francis, that all science leads the mind from the consideration of' the creature to the contemplation of the Creator only when it is rightly pursued. Given their proper subsidiary evaluation, the learning activities ---courses and lectures, problems and examlnations--must be con-tinuously integrated into the brganic whole of the interior life. This can be accomplished only through the medium of love, the "unction" of St. Bonaventure. Interior inspiration, the fruit of daily medita-tion and mortification, must inform tile activities of the lecture hall and laboratory. If the arts';ind sciences, as we are told, are "'forever waiting the spiritualizing influence 6f revealed religion," surely the religious cannot forego this apostolate. Nor is it necessary to follow an~ complex formula in order to integrate, empirical knowledge, in-tellectual principles, religious intuition, and emotional response into a meaningful and orderly whole. The means are the staples of reli-gious life: faith, obedience, humility, and love. MeaDs Faith is the basis of integration. Of the religious, who makes learning a ladder of sanctity it may be said in the literal sense, "Thy faith hath made thee whole." We know the threefold object of faith: 1) to enlighten the mind with regard to God; 2) to show us the proper relation of creatures to God; 3) to'direct our'activity towards God. The.religious who ~'xercises dail3; the habit of faith hold~ the unfailing sblvent for every interior conflict. To the eye of faith every person, every situation, every idea is a transparency through which shines the Divine Countenance. Wi~h a living faith it is possible to hear the voice of the Eternal Lawgiver above every 207~ ~ISTER M. BONAVENTURE " Review for ~eligious lecture on history, economics, or politi~s and to read glimpses,of His beauty written large "6r small across the pages of ancient liteiature and modern letters. TO liveby ~faith is to see, ~albeit darkly~ not a threat but a divine wisdom and p!an behind academic sthedules,,and challenging assignments. It is. above all, to have an unfailing source of confidence and courage to face¯ any God-given task in the" knbwl-edge that'the power of heaven is ours. For in .the words of. our Holy Father "we are rich in supernatural assistance through the grace poured out in the floodtides of the' Sacraments and prayer.'.¯ Wh~t room is left for confliCt,in the mind of th~ religious who learns to find under the mate'rial "species" of 1.earn!ng experiences the sacra-mental "substance" of a spirit.ual reality which is a part of her com-plete consecration? No more time, no argu'ment is n.eede~ for the finding. -- Active faith provides the religious with a second 'effective means of integration, a means which is at the same time a gtiarantee against doubt and.mental c6nflict. This gi~aranteeis obedience,-the hinge of religious life,',formulated by the vow.of ~onsdcration and in its full implication t6uching every act of the human will. If the entrance of a religious into the field of higher e~ducation is dictated by vocational need, according to the judgment of superiors, rather than by a desire .for personal achievement, obedience provides firm ground on which every situation can be met with the peace which is the fruit of faith. But to prove the perfe, ct safeguard against con2 flict obedience mus~ rise above passive resignation. It must be the active, personal element ol~ our friendship with God, the beneoolentia of St. Thomas'i by which we will what comes to. us by God's order .because it is the expression ~f His love for us. Through faith, obedi-. ence reveals as the core of each new l~arning experience the recogni-ti6n of a .Divine Provideiice. ¯ The abiding habit of such active obedience, is the foundation of the perfect peace ,recognized by,Dhnte, the peace of a mind relaxed not on the defensive-=therefore, a permeable mind that. absorbs and retains ~ith ~least. effort. TOO frequently well-meanifig,but confused religious, who fear to launch out into the depths of faith and trust, block by feverish activity and fearful tension the very channels' through which God is expected toanswer their pleas for aid, t~eir imagination, memory, understanding'. The r~li~ious who desires in obedience "to be to God what a hand is to a man" will be cdntent to do what G6d indicates as reasonable in any situation, as best-she can, HIGHER I~DUCATION° then without qualm or conflict leave the results to Him, even when. these results affect entire communities. Faith does not' lessen daiiy, responsibilities nor dilute .them with nonchalant optimism. But it does enable the religious scholar to bear the burden lightly, with the detachment and'joy that are the marks of ~ will surrendered tO God. " Perhaps the most subtl~ and least, recognized source of tension f6r the religious .studen~ is personal susceptibility and its tenuous roots of pride. The ignorance of a child reaches out.foi knowledg~ with a'joyous freedom and pliancy. The adult mind can grasp truth safely and without pain qnly by the grace of,humility. ForAearning is~always a' "receiving," ari acknowledgement of need. The mind that is undonsciously'on the defensive against such acknowledgement to superiors.in~tructors, fellow ~tudents, even. to itself is under a psychological pressure that brakes every :lear~aing process. Not only does such pressure pre~clude an open-mind but, more seriously, it is incompatible with recollection and inspiration. " The religious who ~onsi~tently strives for complete ~ integration of all" her activities in the field of higher learning by seeing every ex-. perience with the eyes of faith, recognizing p.eacefully its seal of providential design and accepting it with a humble and open-heart, will find within herself what is at once the fruit and lthe only valid-test of such integration. That fruit is know, ledge transformed into wisdom by the alchemy of love--wisdom which makes love come .full circle iia contemplation. This is the wisdom which, whefi~ com-municated, iadiates, transforming love and is the truth.which makes. men free. " But unless recollection and devotion draw knowledge within .the circumference i3f a personality whos~ center is God, its widest reaches W,ill mdrely parch the soul, leaving 6nly a" hard glittering surface. What is worse, this arid desert of surface knowledge is the soil which ~ fraelasdei lcyo ;npsrcoidenuccee,s sac rhuopslte os,f rfaatlisoen daliiczhaotitoonmsi.e Os'na nthde m oethnetar lh caonndf,l tihctes-: religious who remember'with Maritan,. that "just as. everything which is in the Word is found-once more in tt'ie Sp!rit, .so must 'all that We know pass into our power of affection " by love,", will find .th.a.t. every facet of ~aature on which man may concentrate can be made to yield fuel for the inner life,of re!igious perfection. Only the flafiae thus fed-can dispel the darkness of the cold materialism which sur: rounds "us. Need we hesitate to conclude that prop(r evaluation of educa- 209 NATIONAl; C(~NGRESS Review t~or Religious tional goals and adequate spiritual integration of learning experiences cannot fail to eliminate th~ conflicts and tensions frequently.associ-ated with higher education for religious? Will it not de~pen appre-ciation ~ religious life and underline the tragedy of the loss of voca-tion? Religious thus educated do not merely know more ~hings, but thdy understand the vivifying unity underneath all things and in this understanding taste the peace and joy of "real religion." Such religious respond fully ~o the exhortation of the'Holy Father, which cannot be repeated too freque.ntly: "Be what you are. Let your'live~s bear witness to the reality of rtehheg "lo "u's state, Then' men,within and without the Church, will understand and esteem the state of ~erfection." Nal:ional Congress [EDITOR'S NOTE: Fa~'her Francis J. Connell. C.SS.I~., the executive chairman of the National Congress of Religious Men, kindly sent us the following communica-tion about the Congress to be held at Notre Dame University in August.] The First National Congress of Religious will be held at Notre Dame, Indiana, from August 9th to August 13th this year. Both religious men and women will be present, but 'will hold se)arate meeting~, except for a few meetings in common. It ik hoped that all orders and congregations now having a foundation in the' United States will be ~epresented. Housing facilities for about 1800 will'be available on the campus at Notre Dame University. It has been agreed by those in Charge of the Congress that 800 religious men and 1000 religious women will be invited. , O~ Saturday evening, August 9th, an address will be made.to the assembled religious by the Most Rev. John F. O'Hara, C.S.C., Arch-' bishop of Phila°delpbia. Solemn Benediction of the Mos~ Blessed Sacrament will theft be given, with Father Arcadio Larraona, cele-brant; Father Elio Gambari, S.M.M., deacon; Father Joseph Giam-pietro, S,.J., subdeacon. These of~cials.have been deputed by the Sacred Congregation of Religious to be present at ~he.Congress as re-presentatives .of the said. Congregation. On Sunday morhing the~e will be a Solemn Pontifical Mass after which His Excellency, A. G. 210 dul~l, 1952 ~ QUESTIONS AND ANSWERS Cicognani, Archbishop of Laodicea and "Apostolic Delegate t£ the United States, will ~ddress tbe oentire Congress. Undoubtedly .the main purpose of this Congress is to discuss p~obl.ems of. religious life' especially.pertaining to the present-day con-ditions in America. The Holy See isvitally interested in this sub-ject, and beyond doubt, many of the ideas which will be broached at this Congress will be brgugbt to the attention of the Roman au-thorities. The religious in Americi believe that it is possi,ble to main-tain a high standard ofreligious life in the United State~ i:lespite the materialistic and pleasure-loving tendencies of our country. With a view to attaining this objective, papers will be. read by representatives of the Congress on special subjects, e.g.,' stinlulation of vocations to the religious life in the United States; the obligation of superiors to fulfill their duties with p~oper regard for the innate love of indepen-dence of }:he American .people--in itself an admirable trait of charac-ter, and capable of being perfectly conformed to the higher.ideals of religious obedi(nce. Al~o, particular consideration will be given to the contemplative life, the sect~lar institutes, American religious of the Oriental Rites, and similar topics. The.dlosing ceremony" will be a Candlelight Procession to the Grotto of Our Lady at Notre Dame. It is very "evident that only a comparatively small proportion of "r~ligious in our dountry will be able to attend this gathering, but it is firmly boiled by'those in charge of the Congress that all will pray fervently that'God may bless this meeting with abundant fruits, and that Our Blessed Lady, on whose University grounds this first National Congress is being held, will obtain many graces for the par-ticipants and for all those whom they represent. ¯ .Questions and Akiswers 19 Please explain the prescriptions of the Church regarding the chap,fer of faults.in a religious community. " ' . : The chapter° of faults has beenpracticed 'for centuries in som~ form by'the older orders in the Church. As regards modern congre-gatipns, the Sacred Congregation of Bishops and Regulars had the following prescriptions in the Norrnae of 1901: . . 211 -- QUESTIONS AND ANSWERS Review for Religious 1), It is'not necessary, that a congregation, prescri,be the chapter of faults in its constitutions. This does not.meah, howe~rer, thatthe religious is fre~ not t6 attend, if the constitutio'~as'.do prescribe the chapter of faults. (Art. 167.) 2). If it is prescribed, it should not be held oftener than 6nce a wed(. nor less frequently than once a m6nth. (Art. 167.) 3) . The accusation of faults~ which a religious makes to his supe-rior in the .chapter ro6m should be limited to faults and violations Of the constitutions that are external. 4) After-each accusation the superior imposes a penhnce. Obvi- . ously there Should be some pr, oportion~between the fault and the penance, and prudence and discretion should temper the penance ac-cording to persons, and circumstances. (Art. 169.) This exercise of fiumility and penance can be the occasion for the practice of virtue and for stimulating religious to overcome external f~iults to which they are prone. It al~o affords the.opportunity of" repairing th~ scandal (disedifi~ation) given to fell6w r~ligious by the faults. "" In some institute~' custom permits the members of the comr~un-ity to accuse one another of faults that they"have observed. If this practice is not already p.rovided for in the constitutions or book of customs, it should not be introduced without permission. Finally~. the superior may take the occasion of the chapter of faults to admon-ish the.community regarding external faults that aremore-or less common. This method of pate.rnal correction is especia.lly efficacious at the time of the devotional renewal o-f vows. -~-20--- At our novltlatewe have professed, novices, and postulant 'Brothers. who assist at Mass; which is served by novices. And on ~erta;n feast days the Sisters participate. Please cj;ve the cc;rrect order. ;n which Holy Com-munion should be distributed. - The Roman Ritual (tit. IV cap. ~I)- telis us that the priest:dis-tributing Holy Communion should begin with the Mass servers, if the~i Wish to cc;mmunicht~. A decree.bf the Sacred Congregation-of Rites (N. 107~, 3uly 13, 1658) sta'ted that the Mass server was to receivd Holy Communion before the nuns and other persons present. A later decre~ (N. 4271, lj permitted a lab, man serving~Mass,. ,~'though he do not wear the clerical garb, to receive Holy Communion. within the sanctuary, at the plat~orin of the altar. As there was a" '2"12 ¯ " . ' . ~ul~, 195Z .QUE~TION~ AND ANSWERS difference of opinion" in the interpretation-of these prescript{ons, the. Sacred Congregation of Rites gave the following detailed' regulations in a decree dated January 30, 19F5 (AA$, VII 1915, 71-72) : "The term Mass server or server at the altar includes any cleric or layman who serves l~/Iass at the altar.and he is to be preferred to others in the distribution of Holy Communion with the.following precautions: clerics are to be preferred to alayman serving Mass, and. clerics in major orders are to be preferred to cl~rics in~ minor orders , who are serving Mass." Keeping these various presc,~iptions {n mind,- w~ may now answer our question as follows: The Mass server, whether cleric or.layman, recei~res Holy COmo reunion before others ~who may be present, unless some are clerics; all clerics receive Holy Communionbefore a Mass server who is a lay-man: if the server is a cleric, he should receive first in his lank of clerics, precedenc~ being given to clerics 6f higher rank. Lay religious, Brothers and non-cleric~il religious, that is,.r~ligious not yet tonsure.d though destined for the priesthood, as well as Brothers and Sis: ,ters, all.receive Holy Communion after the Mass server, l~e he a cleric or a layman. " Finally,. an exception is made at a NuptialMass, at which the bride and groom may be given Holy Communion before, the. Mas~ server. As to the order of precedence in receiving Holy Communion at the Communion rail 6n the par,t of non-clerical religious, there are no regu'lations. Hence local customs may be observed if the consti~ tutions do not prescribe the precedence. It may be well. to recall here that a reserved instruction by the Sacred Congregation of Religious, December 8, 1938, said there should be no "rigid and quasi-military order" in coming to the Communion rail. Many commentators on ¯ this instruction suggested that the order prevailing in numerous reli-giou~ communities of receiving Communion.in a definite order should be changed. For the text of the instruction se~ Father Bouscaren's Canon'Law .Digest, II, 208 ft. ; ~nd for an article on the instruction, as well as a digest of the text, see REVIEW FOR RELIGIOUS, III (1944), 252-70. SHALLI START TO DRINK? . . Shall 1 Start to Drink?, by 3ohn C. F6rd~ S:d., p~esents a clear discussion of ¯ the moral and ascetical aspects of total abstinence. A pamphlet; published by The Queen's Work, 31 15 South Grand Boulevard, St. Lohis 18, Missouri. .213 I THE MORNING OFFERINGs. By Thomas ML Moore, S.~. °Pp~ t69. .Ap0stl~shlp.o~f Prayer, New York, '1950. $3.00. 40,000,000 members of. the Apostleship of Prlayer" scattered throughout the world, priests; ~ligious, men and women and chil-dren of every race and clime, recite "The Morning Offering".~laily. This formidable army of prayer is sending up unceasin~ petition to the Throne of God tbrdughout thehours of the day and night that "through the [mmaculate Hdart, of Mary" He may.acdebt their "prayers. works, joys and ~suff_erings of the day for all the int,entions of the Sacred 'Heart. in union with' the Holy. SaCrifice. of the Mass throughout th'e world, in reoaration for sin. for the intentions of all the Associates. and in particular, for all the intehtions"of the Holy Father." ¯ The last half of Father Moore's book .is a detailed expl~natio, n 6f the mo~ning offering. The chapters o'n the Immaculate Heart.of Mary the Comfiaunion of" Reparation.and the /kpostleship of* Suffering d~serve special mention. . o The first half.of the book contains a simple, untechnical expla-nation of the fundamental notions of theology, which underlie the Morning Offerifig': -cre'ati0n, end of man, tlSe love~ of God and of the Sacred Heart for men as.shown in the.redemption, man's free co-opei'atiori in~he work of God. the nature and .efficacy O,f prayer. union with ~hrist, especially in the Eucharistic Saerifice. The history a'nd*development of the Apostleship of"Prayer as well as. itS adapta-tion to-modern times, especially through the S~cred Hear( Radio Pr?grgm, bring the book to a close. - " This bpok is ~arnestly recommended to all religious for their own personal use in order to get-acquainted wi'th the Apostleship,of Prayer if they,are not. members as ye~.and to help' the~rfi spread.the °Ap0stl~ship far an~l wide among the faithful who come under their ¯ influence.' "It i] v/ell suited.: fo~ spiritual reading, either .privately or .in' common.--ADnM C." ELLIS[ S.J. WHAT IS THE iNDEX? By Redmond A. Burki~, C.S.V. Pp. x -k" 130. Bruce Publishing Company, Milwaukee, 1952. $2.75. . Thislohg needed book gives a brief but'solid expos.ition of the. origin, .nature, and extent of the laws of. the, Church re~arding censorship and~ p.~oh!bition of books. It is. directed not merely to theological students and the pra~.icin~ clergy, b~Jt primar!ly "to, the 214 . BOOK REVIEWS intellige~nt laity, whether Catholic or.no~-Catholic, and it attempts~ to discover th~ effects of e~clesiasti~al regulation~ with 'reference to, the entire world of literature. For this reason the termsare, as far as possible, nontecbnical.'~ After gi,ving the~ historical, background of the Church's .legisla-, tion in chapter.ond. [he author goes on to treat the foliowing sub-~ jects in subsequent chapters:, censorship of books in adyance of pub! lication:0condemfiation of ,publisl~ed books: general classes Of for5 bidden literature: methods of examining books by the Holy Office: I'ndex of forbidden, books: penalties for. violations of book regula-tions: permission to read forbidden books: and promotion of' - re~ding. Perhap.s the most valuable chapter in the book is that in which he treats general classes of forbidden lit~ratu're.' It is. in reality, commentary on canon 1399 of the'Code of Canon Law. Too many Catholics including some priests and religious, labor under the false impressio.~i that as long as a book,is not listed in the Index of For-. bidden Boobs it .may be read w. ith impunity. Most forbidden books are not listed in theIndex. ~Inste, ad. their are t~) be judged by. probi-bition-~ f different classes Of books as determined in canon. 1399. The author gives ~ brief, but satisfactory comm~n,t on each clas~ of books contained in this canon. Of special importance also is the chapter telling.how to bbtain permission to read forbidden books. This .will prove very.helpful for st~udents doing ~esea.rch work, as well as those in professional schools. - In an appendix the aUthor g~ves various listings of books ~n~the Index: 7We are deeply" indebted to him for l~a, ving given us'also Abbd Bethleem's valuable lists of selections of the work of F~ench authors which.may be :read,.in spite ot: the fact that the authors' works.are forbidden in ge'neral. A final app, endix on "The C;reat Book~ Program" completes the work. Af~er,.poi~ating out the,-valu'e of this praisewo'rthy project, the autho~ lis~s the booksbn the pro'gram which'may not be read with-out permission. This excellent book should, be~on thesheJv, es of every Catholic school !ibFfiry beginning with the high school, and on up to college and university lentil. Likewise, every religl6us community .engaged in teaching in secondary schools and co!leges should have a copy in the faculty library. Other religious engaged:in act.ire works will als0 find it useful. ADAM~C. ELLIs. S.O,. 215 BOOK R~VlEWS . . " ". Reoieto for Ret(gious " THE SEMINARIAN AT'HIS PRIE-DIEU. By'Robert.Nash; S.d. Pp. 312. The-Newman Press, We~fmlnster, Md., 1951. $3.50. This is a book of meditations for seminarians. Fr. Nash's thirty-eight meditations are aimed at hdping s~mingrians gr~ow into p, ray-erful priests who will be ready for the!r work in the p,resent world of social unrest, of threatening Communism, of secularism, and the rest. As in histwo previous companion works, The Nun at Her Prie-Dieu and The Priest at His Prie-Dieu, each meditation containsa prepara-tory prayer, the setting or cdmposition of place, the fruit desired, three or four points (each of which the author rightly suggests could serve for one or more meditations), a brief, summary of the points, and a tessera or catchword to be recalledduring the day. Particularly well done is the setting,, which can help a busy'stu-dent cast aside extraneous thoughts and.apply his mind more readily to .the subjec~ matter of the meditation. Though this book cannot remove all the thorns that beset the paths of mental przyer, s~mi-narians, t~erhaps more especially those fresh from the "world," will find in it plentiful material and a good method to follow in their meditation. It could also be u~ed profitably for spiritual reading. JOHN F. MOORE,. S.J. THE CARMELITE DIRECTORY OF THE SPIRITUAL LIFE. Translated from ~the'Lafln. Pp. xxlv -F~ 575. The Carmelite Press,'.Chlcag.o, II1., 1951. For Carmelites themselves, for their followers, and for students of their spirituality, this directory will be an invaluable and almost inexhaustible gold mine of doctrine. It is official, being introduced and commended by a letter, of the Prior General. It dales not bear the name of any writer or corn'piler, but seems, to be put forth l~y the ~armelite Order itself. It is recent/ the Latin o6ginal being dated 1940. Its purpose is t~ complement 'and implement the Rule ~nd Constitutions. ~ The work consists bf four major parts. Parts one ~ind two, en-titled, respectively,. "Dogmatic Fundamentals of the Spiritual Life" and "Principlesof Religious Life," are of a general and Catholic, ha-. ture and prepare for what is specifically Carmelite. This is presented in tile latter tWO.l~art,s.Of these the third is headed "A Holy Heart~" and deals mostly "i¢ith the conquest of bad habits, the acc~uisition of ¯ the virtues, and the pursuit of perfection. The last part is devoted to ."The Contemplative Life." Some people no doubt will note with surprise how little space is. given.to the m3~stical phase of the spiritual ~ life. (pages 525-551)'. . , 216 July, 1952 . BOOK I~OTICES It is interes'ting to observe, in view of Wl~at certain welJ-known authors on prayer, for instance, Saudreau an~t Arintero, hold, that where "the higher degrees of mental prayer wl~ich can be attained by ordinary grace" are treated, we find the statement that "there are two higherdegrees x~hich today are usually called affective pra~,er and the prayer of simplicity or filso acquired contemplation" (p. 425). Toward'the end of the section on the gifts of the Holy¯ Spirit it is affirmed that persons who cultivate them carefully "may :lawfully expect to_be led day by day to greater perfection and to work great things for the glory of God and*His kingdom" (p. 299). No promise is made of mystical favors. The 'Prior General has a sentence in his letter that is enlightening about the spirit of Carmel: "In this book.will be found fully explained those key principles of Carmel: to give our whole selves to God--to stfi.ve for purity of conscience--to foster intimate union with God" (p. xxiii). Lastly, the delicate problem of the historical connectibns of the Order witch "our Holy Father Elias" is handled devoutly but-Cautiously. ~-~AUGUSTINE G. ELLARD, S.J. BOOK NOTICES Som~ years ago Father Henry Davis, S.J., rendered an invaluable ser'vice~to the English-speaking clhrgy, as well as to theology-minded laity, by publishing a 4-volume work on moral and pastoral the-ology. Before his death at the age of eighty-five, in January of this year, he had increased his measure of service by preparing a 1-volume SUMMARY OF MORAL AND PASTORAL THEOLOGY. The book covers the whole of moral theolpgy: principles: precepts, and sadraments; and it includes much sound pastoral advice. It is a very useful book for priests, libraries, and those 9fthe laity who wofild like t6 become. acquaifited with a standard manual of moral .tl~eology. One' caution might be added for the laity. The treatise on the Sixth Command-ment, since it follows the pattern of the theological textbook, con-tains certain technicalities that might be more confusing than help-ful. The laity'who "irish to read on this subject for their personal benefit would do better to use a book written expressly for them. (New York: Sheed ~3 Ward, 1952. Pp. xxxvi -b 486. .$5.00.), A decidedly readable explanation of the doctrine of the Mys~fical, Bddy of Christ is THE LIVING CHRIST, by John L. Murphy. The t .217 BOOK NOTICES - Revi~ for Religious explana~tion is based o~n Pius XII'~ encyclical." M~/st, ic[ Co?~oris. The author avoids the use of technical terms as much as possil~le and plains those that must be used. The style i~ marked by clarity, simplicity, "ahd. a certain down-to-ear~hnes~ that contributes con-creteness without losing digni

The Mercury February, 1894 ADVERTISEMENTS. Columbia f the World, graceful, light, and strong, this product of the oldest bicycle establishment in America still retains its place at the head. Always well up to the times or a little in advance, its well-deserved and ever increasing popularity is a source of , pride and gratification to its makers. To ride a bicycle and not to ride a Columbia is to fall short of the fullest enjoyment of a noble sport. Pope Mfg. Co,, Chicago, Hartford. A beautiful illustrated catalogue free at any Columbia agency, or mailed for two two-cent stamps. Barber Sfy°P> CHARLES C. SEFTON, PROPRIETOR. BALTIMORE STREET. THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS WORK. yHUgrc at-jd ^rfc Corjs^VatoFy. Chartered 1850, offers Classic, Normal, Music and Art courses for Diploma and Degrees ; comprises three large brick buildings, situated on a beautiful eminence, a lovely campus, library, apparatus, hot and cold mountain water, steam heat, gas light, electric bells, a suite of rooms nicely furnished for every two or three students, music lessons on Pipe Organ, Reed Organ, Piano, Violin, Guitar, Mandolin, Banjo, and Cornet. Lessons in Drawing, Crayoning, Pastel, China and Oil Painting. German and French languages taught and spoken. Special attention paid to Elocution and Voice Culture. Normal course with Diploma for teaching. Strict attention given to Physical, Social, and Religious culture. Kee Mar College is located in a most attractive, refined, and healthful city of 14,000 people. SEND FOR CATALOGUE AND JOURNAL TO Rev. C. L. KEEDY, A. M., M. D., President, Hagerstown, Md. To thS St* Road Wagons.>« REPAIRING PROMPTLY DONE. ADVERTISEMENTS. Irving College, For LJoung Ladies. A Lutheran School for Lutheran girls. Chartered 1856. Confers degrees of A. B., and M. E. L. Experienced Fac-ulty. French and German spoken. Music—full conserva-tory course—piano, organ, pipe organ, violin, guitar, voice. Specialist in elocution and physical culture. Fine brick building, splendidly furnished, steam heat. Pupils carefully drilled sociably. Course high, thorough. Twenty minutes' ride from Harrisburg. Art a specialty. The only Lutheran school for girls in Pennsylvania. Synchronized time. Elec-tric bells. Send for catalogue. PROF. E. E. CAMPBELL, A. M., President, Mechanicsburg, Pa. F. WESEJR 3t eO. Drawing Materials and Drawing Instruments DRAWING PAPER, PENCILS, &C. A LARGE ASSORTMENT OF DRAWING MATERIALS OF ALL KINDS. J. WOODFIN MINIFIE, Manager, No. 5 NORTH CHARLES ST., BALTIMORE, MD. Special Attention to Orders toy Mail. Main Office, 1125 Chestnut St., Philadelphia. and fjferp'i, fapnii.hepi,, —•©©■— TRUNKS, LEATHER GOODS, AND VALTSES, 12 W. MARKET ST., YORK, PA. Special Attention to Mail Orders. H. S. Benner, Choice Family Groceries, Chambcrsburg St., Gettysburg, Pa. Coffees, Teas, Flour, Fish, and Canned Goods. Qucensware, Glassware, Etc. PITZES HOUSE. A temperance house. Pleasant and home-like. Teams and Guides to all points of interest on the battle-field. REASONABLE RATES. 127 Chambersbupg St., Gettysburg, Pa. JOHN E. PITZER, MEMBER POST 9, G. A. R. J. W, EIGHOLTZ & GO., DEALERS IN Pmflos, o^GATis, jvnJsic, JVLtiSICALi iriSTr^TjJVIEriTS, ST^I^GS, Ete. 12 BALTIMORE ST, GETTYSBURG, PA. SAflflUELt FABET3, -*§fine CigaPs & Smokers' Articles-^ CHAMBERSBURG ST., GETTYSBURG. J. H. MYERS, Fashionable Tailor1, Clothier —AND [{en^' Furni^hei1. You alcaays find the Liatest Styles for Gents' LUardrobes. No. ii BALTIMORE STREET, GETTYSBURG, PA- ADVERTISEMENTS. in College pti3e8 Society Babges lftrt3e flfeebals Stationery The most successful designers of College and University Badges in the Country Estimates Designs oft Hpplieatioft BAILEY BANKS BIDDLE Chestnut and Twelfth Streets "Philadelphia, Pa. /tlary had a Little Lamb, (Stamp jour Memory.) It's wool was all the go— W« make it up in BUSINESS SUITS for SI 5.00 you know. These Custom-Haiit Suits are pdptilar throughout America— because they represent the very Quintessence ol Nobby Dress, and are essential to every business man who cares one lota for economy and APPEAR-ANCE. Send us 6 cents in stamps, stating kind of gar-ment or suit desired, and we will forward you SAMPLES of Cheviots, Cassimeres, etc., Self-measurement rules and fashion plate. YOU DO THIS and we do the rest. Balti more cheapest market. KEELER the largest custom producer. Full Dress Suits, ■ J25.00 Up. Trousers, . $4.00 Up. Frock Suits, ■ . 118.00 Up Overcoats, . $18.00 Up. JOriN M. KEELER, 5 N. Calvert St. Baltimore, Jld, "Suffer no longer the extortions of locM tailors.-' Correspondence Solicited With Responsible Parties Desiring to Act as Agents. THUTH WEflftS ]10 PSK Because it needs none. It bows at no human shrine, seeks neither place nor applause; it only asks a hearing, and so, too, do we. Our immense Fall and Winter stock is full of rare and choice bargains. Stylish Men's Suits and Overcoats at $IO, $12, $15, $20. We'll buy them back if you don't like them. Sole agents for Youman Silk and Derby Hats. Oehm's Acme Hall, CLOTHIERS, HATTERS, FURNISHERS, BALTO AND CHARLES STS., Baltimore, Md. WILLIAM SMALL, DIM DOOR IIMER AND DOOR Dinra, 6 WEST MARKET STREET, YORK, PENNA. IV ADVERTISEMENTS. • • F. D. SCH^IVER, Draper, Importer, • • A#D Merchant Tailor, 23 Baltimore Street, GETTYSBURG, PH. The College Mercury. Vol. I. Gettysburg, Pa., February, 1894. No. lO. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STARK. Editor : FRED H. BLOOMHARDT, '94. Associate Editors ; FRANK E. FICKINGER/94. HERBERT A. ALLISON, '94- HENRY E. CLARE, 95. WALDO D. MAYNARD, '95. PAUL W. KOLLER, '94. ROSCOE C. WRIGHT, '95. WILMER A. HARTMAN, '95. Alumtii Association Editor : REV. D. FRANK GARLAND, A. M., Baltimore, Md. Business Manager: BENJAMIN R. LANTZ, '94. Assista?it Business Manager ; CHARLES F. KLOSS, '94. TERMS f One volume (ten months), . . . . $1.00 I Single copies, 15 Payable in Advance. All Students are requested to hand us matter for publication. The Alumni and ex-members of the College will favor us by send-ing information concerning their whereabouts, or any items they may think would be interesting for publication. All subscriptions and business matters should be addressed to the Business Manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MERCURY, Gettysburg, Pa. eOTNTENTS. MERCURY'S VISIT, - 155 EDITORIALS, 156 SWEDISH BETROTHALS AND WEDDINGS, 158 THE LATIN HORSE AND HIS RIDER, 160 DISCONTENT, ' 161 "IN MEMORIAM"—REV. A. C. STUP, 162 COLLEGE LOCALS 163 ALUMNI, 167 FRATERNITY NOTES 169 ATHLETICS, ' 170 TOWN AND SEMINARY 171 LITERARY SOCIETIES, 172 MERCURY'S VISIT. He came in the month of St. Valentine, But surely one were stupid To dream that he of the sparkling eyne Was the little blind god, Cupid ! The pinion that Cupid's shoulder wore— On his jaunty cap he bound it; No quiver and bow, but a rod, he bore, With serpents twined around it. He came in the merry month of thaws, When all the world was muddy ; And the only spot that he found to pause Was the tower of our Hall of Study. Weary he paused, for his winged feet No farther his weight could carry; And the invitation sounded sweet That bade him come down and tarry. For Mercury loves the prank and jest Of the hour of recreation; He had left Olympus for change and rest— For he, too, likes vacation. Nor less does he, the herald of peace, Find joy in the time of quiet When the study-hour brings hushed surcease Of the day-time rush and riot. But " Phrena. " and " Philo." crown his glee, And he walks their floors elate; For dear to the heart of Mercury Is the Friday night debate! He joys in the clear, keen argument, Scorning excuse or evasion ; He whom the gods with their messages sent Is still the Lord of Persuasion. And his cheery presence with us here Has shortened so many an hour, That we cannot think it has been a year Since first he lit on our tower. He never talks of going away, For he knows how that would grieve us; And may it be many a long, long day Ere MERCURY wishes to leave us! .M. R. H.,'94. 156 THE COLLEGE MERCURY. EDITO-RIAL. ""THE first volume of THE COLLEGE MERCURY is completed. The book, as far as it lies in the power of the Editors to change it, is closed forever. Nor would we want to change it. True, it is not perfect; errors have been made, but childhood is not the period of per-fection. We would let the words live just as they were penned by those who have gone out from their Alma Mater, and to whose untiring energy and zeal, THE MERCURY owes its origin and much of its success. To say that THE MERCURY has surpassed even the most san-guine hopes of its founders is but a feeble ex-pression. Not many thought that it would live more than a few months; but here it stands, strong and invigorated by its year's growth. During the past year— " Up and down throughout the land Our MERCURY did go, College chat and college news To scatter high and low. " Up and down, 'twixt smile and sigh, Our MERCURY did go, College toil and college fun Faithfully to show." Difficulties and troubles have been encoun-tered and overcome, and the future lies just ahead, without a dark cloud to veil its out-look. So promising does this future appear; that it invites us to conjecture how THE MERCURY will appear at the end of the second volume. In the first place, we hope to see it enlarged. With this enlargement will come new departments and increased space to old ones. A department should be added which will be devoted entirely to reviewing books and pamphlets. In this way the Literary Societies would be greatly benefited, and those who do not have time to read all the articles, would know at once what is worthy of their attention. But what we want to see most of all is a semi-monthly publication. Colleges no larger than our own publish their journals every two weeks. Of course, it is not expedient to make this change at once, but if THE MERCURY receives the support it should have, it can be published bi-weekly before a great while. * * * TT was not with a feeling of triumph that we received the news that the Gettysburg Col-lege Monthly would be published no longer; but it rather awakened a hope that now our college could publish a journal such as she deserves to have. The Monthly has been published for seventeen years, and Dr. Bikle deserves the thanks of all for the labor which he has expended on it. But the time had come, we believe, when our Literary Societies should publish the college paper. They undertook this work, and THE MERCURY is the result of the undertaking. It should have the support of eveiy friend of the institution, and it is especially desired that those who have been taking the Monthly will transfer their names to our subscription list, and thus be kept in touch with the college news. What better time will there be to subscribe than now, at the beginning of the second volume ? Let us, Alumni, undergraduates, and friends, lay aside what little differences of opinion we may have held, join hands on this, THE MERCURY'S first birthday, forget the past, and in the future use all our influence to place THE MERCURY in its proper position among college papers. * * TT hardly seems possible that any one who *■ heard the concert given by our Musical Clubs could do anything which would detract from their success. Yet the Seminary Faculty has deemed it proper to prohibit their students from going on the trips. As a result the clubs lose four of their most valuable men, whose places cannot be filled at presejit. These clubs are one of the best advertise-ments for the college, and the college is the greatest feeder of the Seminary. While me THE COLLEGE MERCURY. iS7 Faculty have acted, doubtless, as they thought best, it is certainly a decision which is very difficult for young men to fathom. pvISPARAGING CRITICISMS.—The habit of making disparaging remarks about one's college and its efficiency is a habit that ought to be frowned down speedily. Strangers sometimes hear remarks which leave a totally wrong impression of the insti-tution under consideration. It is partially thoughtless—it is partially for appearance' sake, but whatever the cause, it is utterly wrong and hurtful. A child who would be guilty of holding his parents up to a critical survey is unworthy. And so a child of the college who indulges in such disparaging criticisms in the presence of outsiders who are not in a position to judge the matter, is like-wise untrue to his Alma Mater's best interests. He cannot hope to right wrongs by such a method—he should not forget that he may do great harm, and turn away from her classic halls sons who might have been an honor to her. Why not speak well of the college, as we are taught to do of persons, always pre-senting the strong side, and, if there are weak places, attempt by the use of proper means to strengthen these? Our college may make mistakes. Certainly. But it will not correct the wrong to advertise it among strangers and hold it up to the critical gaze of those who have no sympathy with the college. Our college is moving rapidly to the fro'nt rank— why not loyally and enthusiastically give it our support and " God-speed ?" G. A DVERTISE the College—and why not? ^ Printers' ink is seldom wasted in good, pointed advertisement. We have learned to appreciate its value in church work. And educational work is not so different but that continued and judicious advertisement will add. wonderfully to the, strength of the insti-tution. We think foot-ball and base-ball splendid media of advertisement, so long as the boys continue as they have been, gen-tlemanly in their deportment. Press notices, we think, might be utilized more frequently than they have been. Several times we have looked over the " Press " for our college, but have seen nothing of it, while other smaller colleges had a respectable list of " little nothings" concerning Jones, '95, and Smith, '96, and Brown, '97. Press notices are better than a set advertisement always. People read the news, always,—sometimes, if they want a new bonnet or suit of clothes they will glance over the advertisements. Boys, keep the college and your athletics before the people. You will be less likely to complain of lack of interest in that athletic field which is now the great desideratum. Let the people know, let all the people know that there is a splendid college at Gettysburg, a college that stands for something, that is doing something, that has a history, and that has a future. Adver-tise the college. G. * * * '"THE recent execution in Gettysburg has *■ again brought forward the question, Should capital punishment be abolished ? Laws inflicting a penalty of death have been almost universal. Of course, this is no argu-ment in its favor, although it throws the burden of proof on its opponents. If a government has no right to take a murderer's life, capital punishment is nothing else than murder by the state. So far as the Bible is taken into the argument, it is easily shown that government has this right, for capital punishment prevailed under often-repeated Divine sanction. Of all the rights which a government should have that one must be pre-eminent which gives to it, its right to do what is neces-sary for its own maintenance. The question, therefore, is whether there is a more effective way of preventing crime than by the execu-tion of those who have committed the deeds for which the laws inflict death. The ob-ject sought by punishment under human 158 THE COLLEGE MERCURY. government is to prevent the repetition of the crime. It is argued that the taking of human life, even by the hand of Justice, diminishes its sacredness, and thus leads indirectly to murder. This argument holds only against public executions, when the crowding of streets by men, women, and children give it a holiday appearance; when the words of the dying man and the awful experiences of his last moments on earth are printed in large type in every paper in the country. That the inflic-tion of capital punishment, with all the solemnity which is due to it, would diminish the sacredness of human life, seems but a groundless assertion. The alternative must be life imprisonment, for there has never been a milder penalty ad-vocated for murder in the first degree. Will life imprisonment act as a sufficient deterrent ? It carries with it the possibility of pardon or escape, and is something from which many of the criminal classes do not shrink. Again it may be an incentive to further murder. A man may be convicted and sentenced for life. He murders his keepers or fellow-convicts in an attempt to escape. He fails, but he is just where he was before, imprisoned for life. If capital punishment would be abolished and life imprisonment would be the severest pen-alty, what would hinder the hardened mur-derer from killing two or three more people in order to destroy witnesses of his crime ? On the other hand, few men die while serv-ing a life sentence. The memory of the mur-der is forgotten, and sympathy takes the place of judgment. Some one may become inter-ested in his case who has influence in politics, and pardon seldom fails to follow soon after. The most common objection to capital pun-ishment is the possibility of mistake. People say that the government takes what it cannot restore in case of an error. But this possibility did not abolish the death penalty under the Divine administration. False imprisonment, too, takes away what cannot be restored. The time spent in prison is lost. If capital punish-ment cannot be removed for any other reason, it ought not for this, for in our enlightened age, men will rarely be sentenced to death where the evidence does not convict him be-yond a doubt. The penalty for premeditated murder should be more certain, speedy, and private than at present, and it should be DEATH. SWEDISH BETROTHALS AND WEDDINGS. '"THE young ladies of Sweden are guarded much more closely than those of America, or of England. They never attend any party or place of amusement unless a chaperon accompanies them, and never receive a gentleman at home except in the presence of father or mother, or some older married relative or friend. The Swedish youth, on matrimony inclined, must often wait for months before an oppor-tunity occurs to whisper a word to his fair one alone. At last, at some watering place, or on the skating-rink, or in the stormy whirl of the waltz, the long-coveted moment arrives, and he asks the fateful question. Surely, if any one is brave enough to " pop the question " in the midst of the galloping waltz, he deserves the fair. And, if she be willing, and the parents as well, the young pair are at once betrothed in a much more public manner than with us. The youth gives the maid a plain gold ring, marked on the inside with his name and the date of the engagement. He places the ring on the third finger of the left hand; and, at the same moment, she slips a similar ring upon his finger. The engagement is then published in the newspapers, under its appro-priate heading, in the same column with births, marriages, and deaths; and cards, on which are simply engraved the two names, are sent to all the friends, who, in turn, send congratulations, frequently by telegram. Then the parents of the maid give a large THE COLLEGE MERCURY. 159 party in honor of the happy event, and the two young folks are fairly, squarely, and firmly engaged, so firmly that—to the honor of Sweden, let it be said—an engagement is rarely broken off among them. The engaged couple often appear out together ; if walking, always arm in arm, and, if strolling along with friends, the others often make haste to hurry by and walk in advance, saying with a smile: " The betrothed always come last." Acquaintances nod significantly to each other as the pair pass by, and whisper: " Nu aro de ute och profga "—" Now they are out on a trial trip." Before the wedding, the bans are proclaimed by the priest in the parish church for three Sundays. These lysning Sundays are regarded as in some measure preliminary wedding days. Should an engagement be broken after the bans have been published, it is regarded much the same as a divorce. Now the swain presents his sweetheart with some handsome ornament—the lysning's present—and on each of these three Sundays the young pair hold a reception for hours at the house of the bride. They stand up to-gether and receive their friends. Wedding presents are sent and displayed, and bouquets and telegrams of congratulations are show-ered upon them. When the wedding day comes around, if it should rain, so much the better; the young couple will be sure to be rich. " Det regnar guld i brud krnonan," cry all the guests. " It rains gold in the bride's crown." At a fashionable wedding in a city church, the altar and the choir are decorated with choice flowers and adorned with luxuriant tropical plants. The invited guests, frequently num-bering several hundred, appear in full evening toilet. The organ strikes up a wedding march, and the bridal procession enters through the main portal and passes up the nave. First comes the bride, led by her father, and followed by a long retinue of bridesmaids and groomsmen. The groom enters from the sacristy, accompanied by his best man. Meet-ing the bridal procession in the choir, the groom receives his bride from her father and passes on with her to the altar, while the bridesmaids and groomsmen form in a line behind them across the church. The bride is clad in white, with a long white veil; on her head, she wears a crown of myrtle and orange blossoms, and she carries a bouquet of the same in her hand. The bouquet is sur-rounded with lace and from it hang two broad, white ribbons on which are stamped, in letters of gold, the maiden's name and the date of her wedding. The marriage ceremony, according to the ritual of the Swedish Church, is an imposing one. The ring of plain gold plays an import-ant part in the ceremony. It is inscribed on the inside with the initials of both bride and groom, and between them figures giving the day, month, and year of the wedding. The minister, holding the ring aloft, invokes the blessing of God upon the union, of which it is the symbol, in an affecting prayer. Then the bride and groom hold up the golden circlet together—the groom with his right hand, and the bride with her left hand—and the groom says to his bride : " I take thee now to be my wedded wife, to love thee in need and joy, and, as a token, give I thee this ring." And the bride replies : " I take thee now to be my wedded man, to love thee in need and joy, and, as a token, receive I this ring." The groom now slips the ring on the same finger where before he had placed the ring of his betrothal. And these two plain gold bands, placed side by side, the Swedish wife wears as long as she lives, and no one will take them off her finger when she lies cold and stiff in death; they are buried with her. This is a modern wedding in the cities. If you wish to see a real old-fashioned Swedish wedding, you must leave the town and go out among the peasants. Sometimes, while driving along a country road in the i6o THE COLLEGE MERCURY. south of Sweden, you may come upon a bridal procession on its way home from the ceremony at the church. First comes an escort of young men, all mounted on richly caparisoned horses, like a squad of cavalry, and all with flowers in their hats and bosoms. Among them ride the spelman (the musicians) with ^hautboys, clarionets, and fiddles, vigor-ously playing a rustic wedding-march. The bride and groom, according to ancient cus-toms, are also mounted on horses smartly decorated with* leaves and flowers. They ride side by side, the bride with the crown upon her head. Then follows a long cortege of wedding guests on horses, or riding in car-riages or wagons. Many in the calvacade carry guns, and shots are frequently fired along the route. In fact, the whole pro-cession wears a military air, and easily recalls the old, unruly times when an armed force was often necessary to prevent the bride from being seized and carried off by some hostile clan. Arriving at the home of the bride, the pro-cession marches under a triumphal arch of green boughs, and the young men ride three times furiously around a May Pole raised in the middle of the doorway of the yard, amid the cracking of whips and firing of guns. Then come the feasting and dancing. These are much more than a wedding-breakfast and a city ball, I can assure you. " Brollopet star i dagar tre," is the old saying; and for three days and three nights, without inter-ruption, the happy company feast and sing and dance, and dance and feast and sing, till the old farm-house shakes with the lively steps of the revelers, and the welkin rings with their merry shouts. And the lusty Swedes are not always content with three days of dancing. A pretty custom, still observed in the country districts is "att dansa kronan af bruden " (dancing the crown off the bride). During the wedding festivities, the bride is blindfolded and placed in the middle of the room; the music strikes up, and the brides-maids, joining hands, dance in a ring around the bride until she takes off her crown and places it hap-hazard on the head of one of her maids. And this lucky girl will surely be the first of all the throng to wear a crown of her own at her own wedding. No Swedish maid will be married without wearing a crown. This is generally made of myrtle, but in some provinces it is of gold or silver-gilt. She wears the crown for a few short hours only, it is true, but, for that little space of time, the blue-eyed, sunny-haired daughter of the Northland is queen. Old Swedish chronicles speak of the bride waiting to receive her groom " with honor's crown upon her head and virtue's pearls about her neck." A peasant-girl among the emigrants who were traveling in the cars to the Swedish coast to take a steamer for America was met by a friend of W. Thomas, American Minister to Sweden at that time. As her dearest treas-ure, she carried a little myrtle plant in a flower-pot. "For, you know," said the girl naively, " I may meet some good man in the New World who will marry me, and then I must have some myrtle from my native land for my bridal crown." E. B. THE LATIN HORSE AND HIS RIDER. A COLLEGE INCIDENT. Of Sheridan's ride and of Paul Revere, If you haven't heard '.t, is something queer. Of this hero of mine, ne'er a line has been penned, But perhaps 'tis because of his tragical end. But stop, Mr. Reed! that hero of thine Couldn't ride half so well as this hero of mine. The name of my hero, you want me to tell ? Ask one of the boys: they know him quite well. 'Twas half past two by the college clock, When he mounted his steed of the finest stock. The time was summer, and warm the day And class time half an hour away. So he tightened the reins, gave the word to his horse, And started to ride through his troublesome course. And the thoughts of the class-room, the Prof., and a zip, Floated over his mind as he plied on the whip. m: THE COLLEGE MERCURY. 161 The lesson was Latin and hard and long; But skillful the rider, the horse fleet and strong, And, nostrils wide open and tail straight out, The horse galloped on in hollows and out. At a quarter till three, when the time-was half gone, He was riding so fast he could hardly keep on; For long was the lesson and short the time And some of the hills were hard to climb. At straight three o'clock to the class-room he dashed, The horse covered with foam and with mud besplashed. A few minutes after, when called to recite, He dashed through the reading with vigor and might, But now comes the strangest part of my story That robbed our hero of much of his glory; For the horse that thus far had o'ercome all obstruction, Threw off the brave rider when he came to construction. Ii. A. A., '94. DISCONTENT. OHAKESPEARE always represented men ^ and women as he had seen them. His men were real men, and his women, real women. He never ignored the old law of human nature. For these reasons we may-learn many profitable lessons from his charac-ters if we study them aright. Critics have often speculated as to the poet's moral purpose in writing this or that play. It is, however, difficult to tell whether he had a moral purpose in view or whether he wrote simply for dramatic effect. Be this as it may, the result is the same to us. His works are works of art and therefore natural, and as such they necessarily carry with them useful lessons for such as are willing to learn. Take the characters of Orlando and Melan-choly Jaques in "As You Like It." Both these persons possess restless and discon-tented natures; yet how different they are. Orlando is dissatisfied with the condition that prevents a full and manly development and does all in his power to throw off this re-straint. Jaques is dissatisfied with everything in general but has no higher ambition than to rail and find fault. Orlando possesses a noble discontent; Jaques, ignoble. Orlando seeks the source of his discontent and betters his condition. Jaques does no more than gratify his curious whim of continually grumb-ling- Orlando first shows his discontent by re-senting his brother's unjust oppression in these words: " My brother Jaques he keeps at school, and report speaks goldenly of his profit; for my part, he keeps me rustically at home, or, to speak more properly, stays me here at home unkept: . . . the spirit of my father, which I think is within me, begins to mutiny against this servitude; I will no longer endure it, . . ." He next manifests his ambition by accepting the challenge of Charles the wrest-ler, whom he soon throws, contrary to his brother Oliver's wishes. Orlando is greatly praised for this and also receives a chain from Rosalind. These successes so arouse Oliver's enmity that he determined to get him out of the way. Adam warns Orlando of his danger, and both seek their safety in the forest. Here his noble spirit is again manifested ; first by his kindness and devotion to aged Adam ; and next by saving his brother from a cruel death and promoting his happiness in other ways. Thus he repays his brother's cruelty with kindness. Melancholy Jaques manifests his surliness from the beginning to the end. It is especially seen in the manner in which he requests Ami to sing for him. After making sport of the song he closes with this expression : " I'll go to sleep if I can; if I cannot, I'll rail against all the first-born of Egypt." He next expresses his desire for the office of a Fool that he may rail unchecked at the world, as is shown by these words : ." Oh ! that I were a fool! I am ambitious for a motley coat. . I must have liberty Withal, as large a charter as the wind, To blow on whom I please ; for so fools have." Jaques next tells us what he thinks of life in the passage beginning, "All the world's a l62 THE COLLEGE MERCURY. stage." . . . This is, no doubt, the best evi-dence we have of the low estimate he put upon life and the deplorable state of his own mind. His conversation with Orlando in the second scene of the third act is another evidence of his feeling toward his fellow-man. His desire is to be alone. His fellow-beings are not good enough for him. The world seems all wrong to him, as we may infer from these lines: " Will you sit down with me ? and we two will rail against our mistress, the world, and all our misery." The difference in these two characters is thus very evident. Orlando turns his glance backward upon himself and seeing his own imperfections declares: " I will chide no heathen in the world but myself; against whom I know most faults." He at once does his best to correct these faults instead of com-plaining and making them known to the world. Jaques is entirely different in this respect. Instead of seeing his faults in himself and cor-recting them, he sees them reflected in the world about him, and his desire to cure the world of these faults is expressed in such words as these: . . . give me leave To speak my mind, and I will through and through Cleanse the foul body of the infected world, If they will patiently receive my medicine." The world is to him, as it were, a large mir-ror in which he sees his own character re-flected. It is not difficult to tell which one may be the happier and more useful. We can see examples of a similar nature almost every-where. Some persons are found doing all they can for themselves and not forgetting to aid their companions when possible. Others are all the time dissatisfied and finding fault in their fellows, when, if they would view things rightly, they might correct these faults, as they very often lie within the fault-finders them-selves, IN MEMORIAM. REV. A. C. STUP. \17HEN death lays his icy hand upon the hoary locks of age, we humbly bow our heads, realizing that the ripened fruit must fall. But when the young man, just standing upon the threshold of life, and full of ambition and enthusiasm for his chosen life-work falls, a withered blossom, then we fail to understand God's ways, and can only trustingly submit to the workings of His mysterious providence. Rev. A. C. Stup was in his final year of pre-paration for the work of the ministry. For more than six years he had been engaged in that preparation, and it was now nearly com-plete. He had just received his license to preach, and with all the hope of a young man was looking forward to a life of activity in the service of the Church, when God called him from his work to his reward. Adam Cornelius Stup was born in February, 1866, in Frederick County, Maryland. His father was a farmer, and Adam spent much of his earlier life upon the farm. This, however, was not the life that he desired, for he knew the need of active workers in the vineyard of the Master, and he was ready and anxious to give his life to that great work. So after spending several years at the Frederick Academy, he entered Pennsylvania College as a Freshman in the fall of 1887. There he worked faithfully and well. Diligently he devoted himself to study, improving every opportunity, and in June, 1891, graduated with first honors, delivering the Latin Saluta-tory of his class at Commencement. The following fall he entered the theological seminary, displaying there the same diligence that had characterized his work in college, and as a student, as well as a Christian gentleman, won the esteem and good-will of both his pro-fessors and fellow-students. In June of '93, he successfully completed the second year of his THE COLLEGE MERCURY. 163 seminary course, and having been appointed by the Board of Home Missions to take charge of the mission at that place, went to Riverside, California. There he spent the summer in hard mission work, and before returning East organized a church. In the autumn of '93 he applied for licensure at the hands of the Mary-land Synod, and on October 5th received the license he coveted. He was then in poor health, and preached but once afterward. On Tuesday, January 9th, word came to Gettys-burg that he had passed away. He was buried in Mount Olivet Cemetery, near Frederick, five of his classmates following the coffin to the grave, there to pay their last tribute of love and respect to their departed comrade. Mr. Stup was a young man of more than ordinary talents, and by diligent study he had improved the gifts which God had given him. As a friend, he was held in high esteem by those who knew him in that sacred relation. As a Christian, he was possessed of a deep piety and an earnest desire to serve the Saviour, whom he loved. Those who knew him pre-dicted for him a brilliant and useful career, but God, who doeth all things well, called him home. He will be missed by professors, class-mates, friends, and all who knew him. G. A. G. COLLEGE LOCALS. HERISERT A. ALLISON and HENRY E. CLARE, Editors. Winter term opened January 4th. Boys were slow about returning. The common motto, " Better late than never." True; but where is Fassold? "I have married a wife, and therefore cannot come. Pray have me excused." Two new men have been received this term—Mr. Bennett, from F. and M., who en-tered the Sophomore Class, and Mr. Yeiser, from Selin's Grove, who is taking a special course. It is quite probable that the Kee Mar Col-lege Musical Clubs will give an entertainment in Brua Chapel in the near future for the benefit of the foot-ball team. Mr. Orville L. Sigafoos, who entered our Senior Class last fall from Lafayette, and who was recently elected Associate Editor on THE MERCURY staff, has returned to that institution and will graduate with his class there in June. He has been elected Class Poet for their class-day exercises. Mr. Kump, '95, is doing a double business. In connection with his college work he is managing a drug store in Hanover for a few weeks. Mr. B., '94, inquires in Sanitary Science if dead dogs, cats, horses, etc., come under the list of infected articles ? Mr. M.,'95, our Hartwick man, says he thinks " Julius Shakespeare" would make a good subject for an essay. Stephenson, who entered the Sophomore Class last fall from Wittenberg, has returned to that institution and will complete his course there. Dr. Robert Homer wishes, through the columns of THE MERCURY, to thank the students who rendered assistance during the fire. The rendering of the Latin play "Terence's Andria " by the members of the Senior Class, who elected Latin, has been given up on ac-count of the necessary absence on the evening of February 22d, the time set for rendering it, of some of the members who belong to the musical clubs. Dr. McKnight, who was instructed by the Board of Trustees to continue his collecting for the payment of the interest on the college debt, says he is " greatly encouraged " by his success thus far. He has already collected over two-thirds of the amount necessary. He spent nearly a week in Philadelphia, leaving Gettysburg, Friday, January 12th, and return-ing Friday, January 19th. He preached for Dr. Baum, Sunday, January 14th. Rev. Main is continuing his instructions to his class in oratory. In the future, THE MERCURY will be printed by the Star and Sentinel Publishing Company, 164 THE COLLEGE MERCURY. of Gettysburg, and thus much of the time wasted in sending matter and proof to and from Philadelphia will be saved, and the latest news can always be given. Mr. Hess, of the Seminary, favored us with an exceptionally good entertainment in Brua Chapel January 13th. The programme was a well-selected one, and was carried out in an artistic manner by the performer. Mr. Hess as an impersonator is very good. Pro-fessor Neff, in speaking of the gentleman, said: " In some respects I have never seen his superior." He certainly made a favorable impression on the large audience that had gathered to hear him. Mr. Hess intends organizing a class in oratory in the near future. Dr. McKnight preached in St. Matthew's Lutheran Church, Baltimore, Sunday, Jan-uary 21 st. During the absence of Dr. McKnight, Dr. Richard of the Seminary has been taking his place in the class room. Mr. K., '94 (translating Greek)—" Read me, I pray you, these decrees—" (hesitating). Dr. B. (giving the literal)—" that escaped." Mr. K. (repeating)—" that were skipped." Dr. B. says that Socrates told his pupils to use their grammars and lexicons more, and not trust solely to divination in making their translations. Dr. McK.— "To understand more thor-oughly what thought is, we will turn from the abstract to a concrete and well-known ex-ample. I will call upon Mr. Apple to give it. Mr. Apple, tell us what you know about an apple." Mr. A.—" In the first place, an apple is something (?) as distinguished from nothing. Then there are red apples and—" Dr. McK.—"That's right, at least the lat-ter part." We have" learned from good (?) authority, since our last number went to press, that one of our number nearly met with a fatal catas-trophe. Twenty Pullman cars, going at the rate of sixty miles an hour, are said to have passed over him, without injuring him at all. We cannot account for this miraculous escape, unless it was for the same reason that the flames of the fiery furnace did not harm the Hebrew boys—because they wouldn't tell a lie. A lady describes Mr. W., '97, as "a young man with black hair and a black mustache." She is evidently a close observer. Wild West stories will no doubt be floating about in the course of a few days. Mr. E., '96, has lost his scalp, and this will, very likely, be accounted for in his own inimitable way. " Pearlie" says he is collecting a library. His collections thus far have been mainly works on etiquette and the classic series of Arthur Hinds & Co., complete. Who was " The wild boy discovered in the woods of Hanover," referred to by Dr. Paley? Dr. McK. says Dr. Paley did not know Mr. K.; '94. Six subjects have been assigned to mem-bers of the Senior Class for theses in Astron-omy, as follows: (1) What kind of reasoning do we use in Astronomy? Miss Himes. (2) To what degree of accuracy do we work in Astronomy ? Mr. Nicklas. (3) Has the study of Astronomy a broad-ening effect ? Mr. Ibach. (4) Have we enough data to justify us in our conclusions? Mr. Allison. (5) The practical benefits the world has received from Astronomy. Mr. Miller. (6) The educational value of Astronomy. Mr. Hopper. These theses are to be read before the class near the close of the term. Mr. M., '94—" Professor, is there such a thing as an interstate board of pardons ?" Prof. H.—" No ! Why ?" Mr. M.—"I was just thinking that it would be a good idea." Prof. H.—" Why, what would be the ob-ject ?" Mr. M.—" It would prevent favoritism." Quite an original idea. Mr. F., '95, says he is tired of the English elective studies. "They are too simple for Juniors, and belong to public schools." Well, well, who would have thought that they were simple for Mr. F. ? He says : " I wish I had elected mathematics." He got through re-quired mathematics with ease (E's), and rashly supposed he could do the same in the electives. THE COLLEGE MERCURY. 165 We have noticed that Mr. C, '96, has been sick the last few Monday mornings. Sunday evening prayer-meetings, etc., don't seem to agree with the gentleman's health. He is evidently a spiritual dyspeptic. Mr. S., '97, has been duly initiated into his new quarters on third floor, according to the ancient college rites. The participants in the ceremonials had the tables severely turned on themselves by being locked in the room, es-caping only after midnight. Several are said to have succumbed to the influence of smoke and lack of oxygen. Application for charter has been made by the " New Improved Order of Red Men." The charter members will be Messrs. H., '94; A., '95; H., '95 ; W., '95 ; H., '95 ; H., '95 ; A., '97, and T,'98. Mr. W., '95, was heard remarking the other day : " It is an outrage Dr. B. has given us an author this term for which a commentary can't be found." The following is a translation by Dr. B. from one of his favorite Greek authors: " Beauty is but skin deep, Ugly's to the bone. Beauty soon vanishes, But ugly holds its own." The absence of Mr. C, '95, from his club for several meals caused one of the members to inquire what he lived on. Mr. H., '95—" He is living on love at present." Mr. K. (Sem.)—" That's delicious food. Wouldn't mind trying it myself." Mr. E., '95—" Yes, but it's dear." Dr. N. (to Mr. M., '96)—" Mr. M., you may multiply these figures." Mr. M.—" Doctor, I have no paper." Dr. N.—" Well, you use your mouth too much in everything else, now use it here." Dr. R. to Mr. A., '95—" Now, Mr. A., in generalization, we note what ?" " Don't know?" "Similarity!" "For example: I take four animals, a horse, a cow, a sheep, and a dog, how do we generalize?" Mr. A. pauses. Dr. R.—" Well, what do we note that is common to all of them ? What do they stand on for instance ?" Mr. A.—" Why, on the table." Dr. B. says there are different kinds of parlor matches. For the one kind he can give the formula but the other has not yet been resolved into its elements. But, Dr. M. says, that from his latest experiments, he has found the latter to be composed of four parts of felicity and six of ecstasy. He has also learned, he says, that the latter is more dan-gerous to handle. Coming in contact with paternity it sometimes precipitates; the felicity and ecstasy being soluble in paternity, only the indissoluble wretchedness and despair is left of the original solution, desperation being formed. Reactions: No. 1. Felicity + Ecstasy= Bliss-|-Rapture. No. 2. Felicity + Ecstasy -\- Paternity = Wretchedness+Despair+Desperation. The Musical Clubs gave concerts at Hagers-town and Chambersburg January 25th and 26th. Large houses heard them at each place. Mr. D.,'96, after making up an " exam.," to Dr. B. (pleadingly)—" Doctor, don't you think you could give me an ' A ' once ?" Prof. H. to Mr. K., '95—" Who were some of the most noted preachers of early New England ?" Mr. K.—" Dorchester and "—(class roars). Prof. H.—" Well, then, what important building was always found in a New England settlement, besides the church ?" Mr. K—" The Commons !" Prof. H.—" That will do." Mr. B., of the Mid. Class " Sem.," is a man of much foresight. Undoubtedly thinking Latin, Greek, mathematics, and the various studies of a " co-ed's " course in college inade-quate for the training of a practical wife, has lent his lady friend a valuable and instructive book for her careful perusal, entitled, " Six Hundred Dollars a Year" or. "A Wife's Efforts At Low Living Under High Prices." Dr. R. to Mr. L, '95—" Is this book I hold in my hand ephemeral ?" Mr. L—" Yes, sir." Dr. R.—" I mean is it permanent or not ?" Mr. L. (guessing again)—" Yes, sir." Mr. C, of the Mid. Class " Sem.," rendered some valuable aid in saving property of the Eagle Hotel during the late fire; but he IHBKMKE 166 THE COLLEGE MERCURY. should never throw china-ware from a third-story window upon the pavement. Invariably it will not survive the shock. Prof. H. to Mr. M., '96—" What was the Randolph faction called?" Mr. M.—" Squibs." Mr. B., '95, translates " Da steh ich nun, ich armer Thor:" " Here I stand, a poor fool.'' Dr. M. reproves the class for laughing, but afterward explains that he can see why the class laughed, " because of the personal appli-cation which could easily be made." Y. M. C. A. NOTES. Reports of officers and some of the com-mittees of Y. M. C. A. were given at the busi-ness meeting held on January nth. These were encouraging in the main, and showed that work has been faithfully pursued in the various lines taken up. There still seems to be, however, a lack of interest and exertion in the cause of missions. We are expected to contribute our proportionate amount for the support of the Students' Missionary in India, with whom we are acquainted through his letters, and we should also keep promi-nently before us the objects and claims of the Student Volunteer movement. That our young men might become better informed and more interested in this work, arrangements were made for a visit from Mr. B. B. Ware, of Buck-nell, who is himself a volunteer to the foreign field, and who addressed us on Sunday morn-ing, January 21st, graphically showing forth the nature and extent of this movement, which is commended to the prayerful consideration of all Christian young men. • A mission band has been recently organized among the students, under the auspices of the Y. M. C. A. At their recent meeting, very interesting and well-written papers on mission work were presented and discussed by the members. All those interested in mission work are free to attend the meetings of the band. The last Sunday in January, appointed as a day of special prayer for colleges, will be ob-served by us, and it is hoped that all the stu-dents will be present at the, meeting in the chapel. The looked-for opening of the Y. M. C. A. course, by the New York Ideal Concert Company, took place Friday, January 19th, before one of the largest audiences ever as-sembled in Brua Chapel. The harp was always a favorite instrument here, but, under ■ Mr. Mecklen's delicate touch, it became more so than ever. His daughter, Miss Bessie Mecklen, played the saxophone to perfection. Miss Friderici's recitals won encore after encore, and were among the best ever given in Gettysburg. Miss Bowen has a sweet voice, and her whistling was greatly enjoyed by all. The next number will be a lecture by Rev. Russell H. Conwell, one of America's most brilliant orators. His subject will be, " Hero-ism of a Private Life; or, Romance of Real Life." On February 9th, Mr. J. Williams Macy will give an entertainment, the third of the Y. M. C. A. course. GENERAL COLLEGE NEWS. Of the 3,000 students enrolled at the Uni-versity of Berlin, 800 are American.— Yale Daily. Dartmouth has a new athletic field which cost $20,000.— The Miami Student. No college in all England publishes a col-lege paper. This is another illustration of the superior energy of America. About 200 col-leges publish periodical journals.—Ex. Sympathizing Subscribers Should Send Sub-stantial Succor.—Business Manager, Exchange. One-sixteenth of America's college stu-dents are studying for the ministry.—Buclmell Mirror. A new prize has been offered to the mem-bers of the Senior Class of Harvard, which is intended to be an encouragement for men to prepare themselves for journalism.—772^ Free Lance. Leland Stanford University has an endow-ment of $25,000,000, and the Ohio State Uni-versity an endowment of $21,665,000. Harvard has 3,150 students, the University of Michigan 2,800, the University of Pennsyl-vania 2,205, Yale 1,969, and Cornell 1,700. Twelve hours per week is all that is required at Harvard. Students are discouraged by the Faculty from taking more.—Ex. THE COLLEGE MERCURY. 167 At the University of Wisconsin a rank of 85 per cent, in daily or term work exempts a student from examinations.—The Bates Student. Student self-government will be tried at Cornell for a year. It is said that Governor Pattison will prob-ably succeed to the Presidency of Lehigh University. 1 Came to college, Joined the 'leven, Played in one game, Went to Heaven."- -Ex. In a dim and shadowy parlor I knelt last night at her feet. I asked her the old, old question, A question old, but sweet. But ah, alas, she refused me, But I asked her again once more, 'Twas still a negative answer, The same as she gave before. Then I said, " Oh! thank you, darling, Now please just name the day." She said : " I have twice refused you, Will you please to go away ?"' But I said, " Two negative answers To my question you now give, And, please, do not two negatives Make an affirmative ?" —The Lafayette. ALUM/SI. FRANK E. FICKINGER, Editor. '41. Seven weeks ago Rev. Dr. Henry Baker was stricken with paralysis. His con-dition is now regarded as critical, and his family is gathered at his bedside, in his home at Altoona, Pa. It is the opinion of his phy-sicians that he is gradually passing away. '51. Rev. H. M. Brewer, of Carthage, 111., has been elected president of the Eighth Dis-trict Illinois Sunday-School Association. He has been one of the officials of the American Bible Society for a number of years. '57. Dr. Baugher spent part of his Christ-mas holidays visiting friends in York. '57. Drs. H. L. Baugher, '57 ; E. J. Wolf, '63; P. M. Bikle, '67, and J. W. Richards, '68, are members of the Historical Academy of the Lutheran Church, recently founded in Balti-more by Dr. J. G. Morris. '63. The definitions of ecclesiastical terms referring to the Lutheran Church in the Standard Dictonary, published by Funk & Wagnalls, of New York, have all been pre-pared under the supervision of Rev. E. J. Wolf, D. D., of the Theological Seminary. '65. Rev. Dr. T. C. Billheimer preached in York, Sunday, January 14th. '65. Rev. J. A. Clutz, D. D., President of Midland College, of Atchison, Kansas, has been sick with the grippe. '65. Rev. Z. H. Gable, of Reading, Pa., represented the Lutherans at the recent dedi-cation of St. John's Union Church, Gibraltar, Pa. The congregation was organized in 1805. '65. Rev. M. J. Boyer, of Aitch, Pa., will dedicate his new church on Sunday, February 4th. The sermon on the occasion, as well as the soliciting of funds, will be in the hands of Rev. H. H. Weber, General Secretary of Church Extension. The church is a neat and pretty one. '67. Rev. Chas. S. Albert, D. D., of Phila-delphia, Pa., preaches occasionally for his old congregation in Baltimore, Md. On Sunday, January 14th, he administered the Commun-ion. '67. Rev. Dr. Parson, of Washington, D. C, has just recovered from a two weeks' attack of la grippe. Dr. Kuhns and Hamma sup-plied his pulpit. He is greatly interested in the establishment of the National Lutheran Home for the aged. '70. Rev. J. S. Moser is succeeding finely in building up the mission at Riverside, Cali-fornia. '72. Rev. F. W. E. Peschau, D. D., lectured recently at Irwin, Pa., for the Swedish Lu-therans on " Gustavus Adolphus." On Christ-mas a handsome and costly gold watch was presented to him, as a token of esteem, by his congregation at Greensburg, Pa. '73. Rev. E. H. Leisenring, pastor of the First Church, Chambersburg, Pa., has been quite ill with grippe. Rev. A. Essick oc-cupied his pulpit on Sunday, December 31st. The same day Mr. J. B. Markwood, '91, of Gettysburg Seminary, filled the pulpit of Trinity, the pastor being down with the same malady. 168 THE COLLEGE MERCURY. '73. Rev. Dr. Freas' congregation, of St. Paul's English Lutheran Church, York, Pa., recently gave substantial proof of their appre-ciation of his services by increasing his salary by ,$200, making it now $2,000 per annum. 'jTj. The Christian Endeavor of Johnstown, Pa., was addressed by Rev. J. F. Hartman on the 26th. '73. At a congregational meeting of St. John's Lutheran Church, held December 23d, suitable resolutions were passed upon the resignation of their pastor, Rev. T. J. Yost. For almost eight years this congregation has been faithfully served by Rev. Yost. He has accepted a call to Montoursville, Pa., whither he has gone. '74. Rev. Charles M. Stock, of Hanover, Pa., has been reappointed one of the Grand Chaplains of the Pennsylvania Grand Lodge of Masons. '75. Rev. M. L. Beard, of Middletown, Md., recently entertained the council of his church at a dinner in the parsonage. '76. Rev. J. C. Jacoby, of Newton, la., is preaching a series of sermons on " Prototypes of Christ in Bible History." These sermons are attracting large audiences and awakening a special interest. 'yy. Rev. Charles S. Trump has issued a 16-page edition of The Martinsburg Lutheran as a special Christmas number. '78. The mother of George J. Benner, Esq., died at her home in Gettysburg, on the morn-ing of January 16th. '78. Rev. Albert Bell preached his inaugu-ral sermons before full houses at St. Luke's, York, Pa., on Sunday, January 7th, 1894. '8o. Rev. J. B. Fox, of Newberry, S. C, has issued a parish paper called The Newberry Lutheran. It is a small neat four-page paper, and is to be conducted in the interests of the congregation. t '80. Rev. C. W. Heisler, of Denver, Col., is delivering, on alternate Sabbath evenings, a series of special sermons on the Holy Bible. '80. Rev. M. P. Hocker's church, at Steel-ton, Pa., is rapidly nearing completion, although the work was somewhat halted by the hard times prevailing in that usually busy city. When completed it will undoubtedly be one of the finest church edifices in central Penn-sylvania. '80. Rev. M. F. Troxell, of Springfield, 111., preached recently on "The Laborer and the Capitalist." '82. Prof. H. G. Buehler, of the Hotchkiss School, Lakeville, Conn., spent the holidays at Gettysburg. He is said to be delighted with his position, but would feel more at home if he could sometimes enjoy Lutheran services. '83. Rev. Andrew S. Fichthorne, who was unanimously elected pastor of the Fourth Lu-theran Church, Altoona, Pa., as successor of Rev. D. R. Barry, has declined the call. '83. The Baltimore Telegraph Company is-sued a large and beautiful Christmas number of their paper. Among the Christmas ser-mons, they published a full column of a sermon by Rev. L. M. Zimmerman, pastor of Christ's Lutheran Church, on " Christ in the Home." '84. Rev. H. J. Hapeman, of Dakota City, Neb., publishes a parish paper called The Cliarger. '84. Rev. A. F. Richardson, of .Grafton, W. Va., rejoices in having a church free from debt. '86. Prof. Franklin Menzes, Ph. D., of the college, recently addressed a convention of Adams County farmers, at Arendtsville, Pa., on the subject of'Agricultural Chemistry." '86. Rev. W. E. Main is meeting with much favor in his work of voice culture at the vari-ous colleges. A flattering offer has been made him by Wittenberg College, and we under-stand that he will soon begin classes among the students at Springfield and in neighboring cities of Ohio. '86. The Salisbury (Pa.) Star has high words of praise for Rev. W. W. Kribbs, the popular Lutheran minister, who has recently resigned his pastorate there. During his stay in Salis-bury, Rev. Kribbs greatly endeared himself to the people of the congregation and town, and it is with much regret that they see him leave. He will spend the winter at his home in Clar-ion County. '89. Rev. A. M. Heilman's Church at Freys-ville, Pa., struck by lightning lately, was dam-aged only to the extent of $50 and was fully insured. THE COLLEGE MERCURY. 169 '89. Rev. D. S. Hoover, of Lutherville, Md., has been on a month's vacation, granted him by his people, owing to bad health. '90. Rev. Wm. J. Bucher, of Kellersburg, Pa., was the recipient of a handsome revolving book-case, presented to him by his congrega-tion at the close of evening services January 14th. '90. Rev. M. F. Good, of Lyons, Pa., has a stretch of 24 miles between different points in his charge. '90. The work at Troy Hill, under the care of Rev. S. T. Nicholas, is growing with won-derful rapidity. '90. Rev. N. E. Yeiser, the Young People's Missionary to India, recently passed a credit-able examination in the Telugu studies pre-scribed for the first year, and from reports is doing a grand good work in that far-off land. '91. Rob't N. Hartman, of Baltimore, Md., was awarded, at the opening of the year, by the Board of Studies of Johns Hopkins Uni-versity, a scholarship in Chemistry—equiva-lent to $200. Mr. Hartman entered the Uni-versity immediately after his graduation here, and has been doing most excellent work there. Frank H. Clutz, a son of Dr. Clutz, '69, Pres-ident of Midland College, received a like scholarship in Astronomy. We congratulate the gentlemen. '93. At the recent session of the Somerset County Teachers' Institute, Mr. V. R. Sailor delivered an address on the subject, " What Constitutes Preparation for Teaching," and Mr. J. J. Brallier on "The Study of the Classics." Both the gentlemen are principals of schools in that county. '94. W. I. Redcay is at present a student in the Sophomore Class of Missionary Institute, Selinsgrove. During the past two years he has been teaching. F-RATEKNITy NOTES. PAUL W. KOLLER, Editor. PHI KAPPA PSI. Bro. Frank E. Beltzhoover, '97, was initiated into the fraternity Saturday evening, January 13th. Bro. Lewis W. Smith, '93, has recently en-tered the office of a prominent law firm in Peoria, 111., as a student. The fraternity has just published a book of purely Phi Psi songs. Bro. Robert Lowry is editor, and many of the. tunes are original compositions of this noted musical writer. The fraternity boarding club has been moved to Mrs. Tate's, on Carlisle Street. PHI GAMMA DELTA. Bros. D. Edgar Rice, '96, and H. R. Smith, '97, were initiated on the evening of January 6th. Bro. Wm. Aukerman, '97, visited Bro. Fite in Pittsburgh during Christmas vacation. Bro. Fickinger also spent a few days with Bro. Shaar, in Steelton. Bro. C. S. Albert, D. D., of Baltimore, at-tended the meeting of the Seminary Building Committee held in town recently. Bro. Al-bert's article, in the Augsburg Lessons, on "Why am I a Lutheran," and which was originally written for the Chautauquan, is a clear and concise statement of the beliefs of the Lutheran Church. We advise all to read it. The photographs which have been solicited from the Alumni brothers have not all been received. We request those who have over-looked this matter to let us hear from them as soon as convenient. Bros. Herr, '97, and Albert, of the Semi-nary, will participate in the gymnasium exhi-bition to be given in February. The chapter is in receipt of a handsome copy of the " History of the Third Division, Ninth Corps," Army of the Potomac, pre-sented by Col. Geo. W. Frederick, of Phila-delphia, an alumnus of the chapter, and of the college, Class of '63. Col. Fredericks first enlisted in the famous " Emergency Regi-ment " while at college, was afterward pro-moted for gallantry to the colonelcy of the 209th Pennsylvania Volunteers, and has a re-cord for bravery all through the war, to which we are proud to point. > SIGMA CHI. On the evening of January 1 ith, Theta Chapter was given a course-dinner at the 170 THE COLLEGE MERCURY. Eagle Hotel, through the kindness of Bro. Heindel, '96. Toasts were responded to by all the members, Bro. Hersh, '91, acting as toast-master. Bro. Allen Sangree, now in the Senior Class at Franklin and Marshall, has been elected first orator by one of the literary societies for the annual contest. He has also been chosen presentation orator for Class-day exercises in June. John Reed Scott, '89, has been elected counsel to the County Commissioners of Adams. A similar honor was bestowed upon Bro. Garnet Gehr, '91, by the Commissioners of Franklin County. Bro. Bixler, '98, will participate in the com-ing athletic exhibition. Bro. Monath, '97, accompanied the Musical Clubs on their tour to Hagerstown and Cham-bersburg, and entertained Bros. Hersh and Heindel at his home. ATHLETICS. WILMER A. HARTMAN, Editor. ""THE INVINCIBLES," an organization A of Gettysburg College athletes, will give an exhibition in the gymnasium on Fri-day evening, February 16th, at 8 o'clock. The admission fee will be 25 cents, and the pro-ceeds will be used to pay the debt of the Athletic Association. Every person is invited, and a good seat and a fine entertainment is guaranteed to all who come. The exhibition will be in charge of Physical Director Auker-man. The programme will be as follows: PART I. Music College Glee Club. Work on Horizontal Bar, Aukerman, Wiest, Bixler, Herr, and Bennett. Club Swinging, Albert and Billheimer. High and Broad Jumping, Bixler, Bennett,, Albert, Smyser, McCartney, and Rudisill. Fencing (Broad Swords), . . . Meisenhelder and Wiest. Work on Parallel Bars, Wiest, Rudisill, Bastain, Bennett, Billheimer, McCartney, and Aukerman. PART II. Music, College Orchestra. Rope Climbing, etc M. L. Smyser. Rings Bennett, Billheimer, Rudisill, and Herr. Boxing, Roller and Aukerman. High Kicking, Albert, Rudisill, Bixler, Carty, Bennett, and McCartney. Mat Work, Wiest, Carty, Meisenhelder, Herr, McCartney, Rudisill, Roller, Billheimer, Kicklas, Bastain, Albert, Bennett, Bixler, and Aukerman. Wrestling, Aukerman and Bennett. The attention of college men, in general, is turned toward base-ball. It is but two months until the season opens. Thus far the candi-dates for our team have done nothing in the way of training. It should be kept in mind that the winning team is not always the one that " springs a lot of phenoms " all at once, but it is the team which has trained hard and faithfully during the long winter months that carries the laurels from the field. The lack of a suitable place for practice may be a hindrance, but there is no reason whatever, why each man, who wants a place on the team, should not make daily use of the gymnasium. A new system of class drills will be in-augurated shortly by Dr. Stahley. The stu-dents will be divided into three classes. The first class will contain those who show the highest efficiency and the greatest degree of attention. The third class will be com-posed of those who are not able to stand the harder work, either on account of constitu-tional inability or the lack of previous proper training. But as the members of the second and third classes show development, they will be placed in the next higher grade. At a meeting of the Athletic Association January 13th, Mr. W. A. Kump/95, was elected foot-ball manager for next season. This is an excellent choice, and foot-ball interests will be properly attended to by him. He was half-back on the eleven, until injured at Emmittsburg, when his parents withdrew their consent to his playing. The Athletic Association has tendered a vote of thanks to Messrs. Buehler and Gerhart, for their efficient services in coaching our foot-ball team. Yale has re-elected Captain Hinkey, and Princeton has honored Trenchard in a similar THE COLLEGE MERCURY. 171 manner. The one will try " to retrieve his fallen fortune," while the other will endeavor to maintain the supremacy which his team gained during the past season. Harvard is certainly in a serious condition as regards- base-ball. None of last year's team are there, not even a man for captain, hence substitutes must form the nucleus for this year's team. It seems strange that intelligent men can compare foot-ball with prize fighting. Perhaps after the events of the past week these men, who seem to know a great deal about the latter, will hunt a more appropriate simile. TOWN AND SEMI/N7VRy. ROSCOE C. WRIGHT, Editor. SEMINARY. WILHELM SAUFT, of Stargardt, in Pom-meru, Prussia, has entered the Semi-nary. He will pursue a special course of study in order to become perfectly familiar with the English language. It is reported that J. C. Grimes, who mys-teriously disappeared from the Seminary several months ago, has enlisted in the U. S. Army for three years. He recently returned to his home, in New Cumberland, in uni-form. The foundation of the new building is rapidly nearing completion. As soon as the weather permits work on the building will be pushed forward as rapidly as possible. The Building Committee, consisting of Drs. Valentine and Charles Albert, and Messrs. Edward Scull, P. H. Glatfelter, and H. C. Picking, met recently in Gettysburg. It was decided to have the steam plant in a separate building, as the Seminary building can be heated more advantageously in this manner than with the plant connected with one of the other buildings. A tank is to be built in the old building for a water supply for the Sem-inary buildings. Rev. A. A. King has received a call to Glen Gardner, N. J. Mr. Shantz, of the middle class, organized a class in Botany. has Dr. T. C. Billheimer preached in York January 14th. Mr. W. S. Oberholtzer has not yet returned to the Seminary. On Sunday, January 21st, Rev. R. B. Wolf preached at New Oxford, and Rev. John M. Axe at McSherrystown. Robert Patterson, of China Grove, N. C, has returned and resumed work with the Senior Class. TOWN. Mrs. S. B. Wolf, wife of our missionary at Guntur, India, delivered an address, January 15th, in Bethlehem Tabernacle, Harrisburg, on " Woman's Work for Women in India." The Week of Prayer was observed by the different churches. Union services were held in the St. James Lutheran and Presbyterian churches. Rev. J. R. Hutchinson, pastor of the U. B. Church, recently assisted at the dedication of the new U. B. Church at Carlisle. Hon. David Wills gave a dinner to the members of the Bar, on Thursday evening, January 18th, in commemoration of the fortieth anniversary of his admission to the Bar. S. McSwope, Esq., was the toast-master of the occasion. J. A. Kitzmiller responded to the toast, "The Law Students of Mr. Wills;" Judge McClean, " The Judiciary;" " Our Bar," David McConaughy; " Reminiscences," by J. C. Neely; " Women as Attorneys," William McSherry, Jr.; " Our Bachelors," J. L. Hill; " The Ladies," C. S. Duncan. The Eagle Hotel and adjacent barns were burned Friday morning, January 12th. A strong wind was blowing at the time, and for some.time it looked as if the northern part of the town would be destroyed. Fire companies were brought on special train's from Hanover and Hagerstown. The origin of the fire is unknown. The loss is estimated at about $25,000; insurance about $17,000. Henry Heist was executed, Wednesday, January 17th. The crime for which he was hanged was the murder of Emanuel Moun, in February, 1893. He was tried at the August ■ 172 THE COLLEGE MERCURY. session of court, and found guilty September 2d. Governor Pattison fixed the 14th of December for the execution, but on De-cember 8th a reprieve was given until January 17th. The cadets of the State College have been trying to make arrangements with the National Guard to come here next summer. A branch of the Baltimore Building and Loan Association has been organized in this place, with Mr. C. S. Duncan, President. Several additional arc lights have been put up in town. General Snowden, Adjutant-General Green-land, and Colonel C. T. O'Neil, of the Harris-burg Arsenal, were here the 16th to select a suitable site for the National Guard Encamp-ment next summer. They decided upon the same place they occupied when here in 1884— the ground over which Pickett made his famous charge. General Wm. H. Forney, a member of the Gettysbury Battlefield Commission, died at his home in Alabama, January 16th. LITETtfVRy SOCIETIES. WALDO D. MAYNARD, Editor. THE societies have entered upon another 1 term's work. It, however, seems rather unfortunate that the literary societies should be made to suffer on account of various inter-ruptions. Last term there were compara-tively few regular meetings, and the prospects for this term are not much better. This term should be made one of great interest and profit, but not much advantage can be gained from four or five meetings during the term. These intermissions tend to develop indiffer-ence to society work. It is true that our reg-ular college duties require a great part of our time and energy, but still we ought to be able to find time to attend to the literary so-cieties. Many colleges throughout the West are busily engaged, preparing for their respective State oratorical contests, We again say to those who have not yet become members of the societies, join at once. We would call the attention of every mem-ber of Philo. and Phrena. to the fact that THE MERCURY needs your assistance; you can greatly aid it by presenting its claims to your friends and acquaintances, and also by con-tributing to its literary department. Remem-ber that the success of THE MERCURY depends upon your efforts as well as upon those of the editorial staff. Some of your contributions may be rejected, but nevertheless it will be an excellent training for you, as you will no doubt put forth your best efforts. Some of our exchanges complain of lack of interest in the college journal on the part of the student body, and are consequently forced to submit to many annoyances before they are able to get out each edition. This matter can only be remedied by the awakening of greater enthusiasm among the students. And as THE MERCURY is conducted by the two societies, there is a great re-sponsibility resting upon each individual member to perform his part, so as to make our journal as interesting and attractive as possible. PHILO. NOTES. Philo. has elected the following officers for the ensuing term: President, Seebach, '94; Vice-President, Newcomer, '95; Recording Secretary, Rice, '96; Corresponding Secre-tary, Erb, '95 ; Treasurer, Apple, '95 ; As-sistant Librarian, Mohn, '95; Critic, Van Camp, '94. Messrs. Buck, Friday, and Smith were in-itiated at the beginning of the term. Allison, '94, has been elected"to THE MER-CURY staff, to succeed Sigafoos, '94, resigned. PHENA. NOTES. The society has elected the following offi-cers : President, Stahl, '94; Vice-President, Maynard, '95 ; Recording Secretary, Duck, '97; Critics, Bell,'95; Brandt, '94, and Lantz, '94; Assistant Librarian, Ott, '97; Monitor, Bikle, '97; Chaplain, Bell, 95. The society expects to have the work of re-cataloguing the Library finished in a short time, ADVERTISEMENTS. Wanamaker's. What makes Wanamaker's so dis-tinctively Wanamaker's is the spirit that actuates the merchandising—all the time striving to serve our customers better and better, shortening the road from producer to consumer and saving to patrons every possible penny of cost. How well we have done it is a matter of history, how well we shall do is what concerns us. The look is always ahead. Every part of the store shows points of unusual interest. Sporting Goods. Things for wear. Things for home helping. And there are lower-than-ever prices on many of them. JOHN WANAMAKER. SEND FOR CATALOGUE OF - FOR - NEXA.^1 BALTIMORE, MD. This widely known, thoroughly equipped, and extensively patronized School will open its 41st Annual Session, Sept. 13th, 1893. All the Departments of a High Grade Seminary. Address, Rev. J. H. TURNER, A. M., Principal, LUTHERVILLE, MD. PROFESSIONAL CARDS. CHR^IiHS S. OU^Cflfi, '82, ATTORNEY AND COUNSELLOR-AT-LAW, Baltimore Street, GETTYSBURG, PA. CHflS. E. STAJlkE, '87, 1 ATTORNEY-AT-LAW, Baltimore Street, GETTYSBURG, PA. DR. CHAS. B. STOUFFER, Hfcttti$tt OFFICE, STAR AND SENTINEL BUILDING, GETTYSBURG. PA. ft fiber's Drug Store, Baltimore Street, • GETTYSBURG, PA. Prescriptions Carefully Compounded. matest Styles ir\ Hats, Shoes, AND Gents' Furnishings, R. M. ELLIOTT'S. N. B.—Stiff Hats made to Fit the Head in two minutes A. D. BUEHLER&CO., Headquarters for Stationery and Blank Books. LOWEST CASH PRICES. 1 f VI ADVERTISEMENTS. DECKER BROTHERS' PIANOS. Absolute Evenness of Touch, Richness and Brilliancy of Tone, Extraordinary Singing Quality, Unequaled Workmanship, Power of Standing in Tune longer than any other Piano made, are among the characteristic qualities of DECKER BROS. PIANOS, 33 Union Square, flecu Vo^k. Used in Philo. Hall at Gettysburg College. GO TO C.A.BLOCHER'S Jecaeli*y Stoi*e fop Souvenir * Spoons, x Sword * PTVins, &c. COLLEGE EMBLEMS EMIL ZOTHE, Engfavef, Designer and CQanufaetaPing tJeraeletf, 19 SOUTH NINTH STREET, Opp. Post Office, PHILADELPHIA. Specialties: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, and Stick Pins. Athletic Prizes. ALL GOODS ORDERED THROUGH G. Z. STUP. Post Office Corner, Centre Square. ADVERTISEMENTS, Vll R. H. REININGER, Merchant * Tailor. )K 5K ^ 5K f THE BEST WORK AT THE LOWEST PRICES. Suits from $ 12.00 to $40.00. Pants from $4.00 to $12.00. NEXT DOOR TO POST OFFICE, UP-STAIRS. CENTRAL SQUARE. PETE THORNE, Shaving $ Hair Cutting Parlors. FIRST CLASS ARTISTS. CENTRAL SQUARE. FLEMMING & TROXEL, Billiard AND Pool 'Rooms. BALTIMORE STREET. flJVIOS EC^E^T, DEALER IN Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, Pocket Books, Trunks, Telescopes, Rubbers, Etc., Etc. AMOS ECKERT. SPECIfll* TO STUPEflTS. Fine Tailoring. JOSEPH JACOBS, Merchant Tailor, Chambersburg Street, (Below Eagle Hotel) GETTYSBURG, PA. Red Front Cigar Store R. H. RUPP, Proprietor. Jio. 8 fialtimofe St., Gettysburg. The place for a fine Cigar or a good chew. Solid Havana filler,. 5 for 25c. An elegant article. './." A FINE ASSORTMENT OF PIPES AND SMOKING MIXTURES Vlll ADVERTISEMENTS. ESTABLISHED 1876. PE/N-ROSE MyEKS, JEWELER. Ltafge Stoek of matches, Cloeks, Jeuaelry, ete., on Hand. GETTYSBURG SOUVENIR SPOONS COLLEGE SOUVENIR 10 BALTIMORE STREET, GETTYSBURG, PA. Students' Headquarters IS AT J. R. STINE S. SON'S CLOTHING STORE The Cheapest Clothing and Gents' Furnishings in Gettysburg. MERCHANT TAILORING A SPECIALTY. COME AND SEE US. J. R. STINE & SON, THE LEADING CLOTHIERS, MAIN STREET, GETTYSBURG, PA. A. G. SPALDING & BROS. MANUFACTUKERS OP .Athletic ^ gporting Qoods OF EVERY DESCRIPTION THE NATIONAL LEAGUE BALL, BATS, CATCHERS' GLOVES AND MITTS, MASKS. BODY PROTECTORS, ETC., ETC. ^f*~ THE SPALDING TOURNAMENT TENNIS BALL, THE SIOCUM RACKETS. RACKET COVERS, PRESSES AND NETS, COURT MEASURES, MARKERS, POLES. FORKS. ETC., ETC. Uniforms and Clothing for all Sports, Outing and Gymnasium use. The finest imported Serges and flannels. Newest Styles and Patterns. SEND FOR OUR NEW CATALOGUE'S CHICAGO. 108 MadiLOn St. NEW YORK, PHILADELPHIA, Z43 Broadway. 1032 Chestnut St. DnTTLEriELD LlVEKT. Rear of Washington House, Opposite W. M. R. R. Depot. GETTYSBURG, PA. imz. All Kinds of Teams. Good Riding Horses. -:o: The Battlefield a Specialty, With First-Class Guides. DAVID McCLEARY, Prop.

Interview with Mary Anne Taylor and Rosemary Mazzaferro Pepin. Topics include: Memories of their grandmothers. Their parents spoke Italian. The difference between children in Italy today and children in the United States. Living close to family. The work Mary Anne and Rosemary do. What their mother is like. Italian food and cooking. Faith and going to church with their families. The importance of education, getting good grades, and going to college. Mary Ann and Rosemary went to Holy Cross. The differences in how Mary Ann and Rosemary were raised compared to their brothers. The support of their parents. Memories from living on Central Street. Growing up with their cousins nearby. What their Italian heritage means to them. The immediate impact of September 11th. Mary Anne's hair accessory business. Their parents' strong work ethic. ; 1 INTERVIEWER: …with the Center for Italian Culture at 12:55. And [unintelligible - 00:00:10] at their parents' house at 575 West Street. If you could just tell me your names, just so I can make sure this is being recorded. ROSE MARY: Rose Mary Peppin. MARYANNE: Maryanne Taylor. INTERVIEWER: Okay, now it's working. I'll be asking questions. MARYANNE: 'Cause I don't know what this is about… INTERVIEWER: Now, I'd like to -- I'll go out with, first of all, tell me a little about you grandparents if you remember them at all. MARYANNE: The only ones we could remember is our grandmothers. Both are grandfathers were passed on before we were born. Our grandmothers were elderly when we were small, right. So as far as I remember, my grandmother, my father's mother, [unintelligible - 00:00:57], she stayed at home and she cooked and took care of her family, and it was the same with my mother's mother, Carmela Guglielmi. She did pretty much the same thing. INTERVIEWER: Yeah. Were they living close by to each other? Or… ROSE MARY: My dad's mother, [unintelligible - 00:01:18], she lived not far from Saint Andrew's Church. And [unintelligible - 00:01:24] about her because she passed on when I was… MARYANNE: I was eight. ROSE MARY: So I was like six. I just remember her being in the kitchen and just kind of stirring things around. I don't really have a great recollection… MARYANNE: She used to make Italian cookies. That's the one thing I remember about her. She always made the best. And she always had [unintelligible - 00:01:49] or very often when we came to visit. INTERVIEWER: Do you remember [unintelligible - 00:01:53]?2 ROSE MARY: They spoke English, but they spoke Italian with their children. They spoke English to use, but they didn't speak it very well. A bit of a broken English. Not extremely, but -- and Italian accent. MARYANNE: Broken English for sure with dad's mother is what I would always remember, and pretty good [unintelligible - 00:02:15]. ROSE MARY: Right. They would always speak Italian to each other when they didn't want us to know what they were talking about. We remember that. Do you remember that? MARYANNE: I remember that. INTERVIEWER: Your parents would speak Italian, in the house with the kids? MARYANNE: I don't remember that. But I remember with their friends that were Italian, and again, if they were explaining something that was not for the kids' ears, they would get into Italian. ROSE MARY: They would speak Italian with their parents but not with us. And not with each other, I don't think. Not with their brothers and sisters. They spoke English. INTERVIEWER: Do you ever wish that you had learned? ROSE MARY: Definitely. I have learned a little bit of Italian myself. MARYANNE: I did learn a little bit myself also. ROSE MARY: I spent a couple of years living in Italy. And so -- and at that time I could speak Italian. Not fluently, but enough to get by. But that was in the early '80s, and because nobody speaks Italian, I have forgotten just about everything. But I do very much wish that I had Italian. I'm in touch with my Italian relatives in Italy. A lot of them speak English because they learned it in school, but it would be nice to be able to speak Italian to them also. It would be easier to communicate. INTERVIEWER: Why did you live in Italy? ROSE MARY: Well, my ex-husband was in the military. He was in the Navy, and we were stationed there for two and a half years. So we were stationed in Naples, Italy. So at that time I spent a lot of time 3 visiting relatives. And I got to know them and maintain those friendships right up to today. Last summer, my son and I—my son just turned 14—we went to visit with them. And the neat thing about it is that it is hard to keep in touch with people that live in Italy because the long distance phone calls and everything. But now because of email, my son, who is 14, has a teenage cousin over there that they can email each other back and forth, and it's no more expensive than talking with your friends through email. And they can communicate on all different levels. Some of them are very good with English. Some of them are really struggling, but they all study it in school. So they are able to communicate. It's a little strained with some of them because they really have to think about what they want… INTERVIEWER: What were the years that you lived in Italy? ROSE MARY: It was 1982 to 1985. INTERVIEWER: Getting back to your son, and we will get back to the other things, I'm sorry but, your 14-year-old son. Do you see any differences between him and… ROSE MARY: The ones that live in Italy? Yes, I do. Maybe actually I don't. In some ways I think that their families are a lot closer there. I mean, we have a close family, but I think that -- for example all the cousins in Rome, they all live very close to each other, and they want to be that way. None of them want to leave Rome. They all want to be with their family and live near the family. Whereas I think these kids, they want to go off to college, they want to go live somewhere else, they want to experience things that are away. Other than that they seem very similar in a lot of ways in that they love the same things. They love rock music, they love going to the beach, they love going to the clubs, you know. 4 A lot of the Italian kids listen to American music. So they have that in common. Video games, they play video games. They have a lot of things in common. There is not drinking age in Italy. And according to all my Italian relatives there is no problem with alcohol. Alcoholism is rare in Italy. And kids wanting to drink, they are able to drink. They are able to go to bars from their early teens, pre-teens, and they aren't that interested in drinking. But they may order a drink at the age of 14 or 15 but they don't get drunk. And we did go to bars when we were visiting them last summer. They were all about the same age 14, 15, 16 to 18, and they would order a drink or two drinks at a bar, but they would never get drunk. INTERVIEWER: What about your son? ROSE MARY: My son isn't really interested in drinking. He's, you know, like I said, he just turned 14, so he was actually only 13 last summer. He would try them, just take a taste, to have the taste of the Italian liquor that, you know, we can't get here, but that's all. He wasn't really interested in drinking. He is still very young for that. MARYANNE: Something that you mentioned about the kids now, with your son and the numerous [unintelligible - 00:07:17] to my parents. I think what you said about them wanting to go experience new things, I think college and then, you know, look for different jobs than we are, I didn't have any interest in being back in Leominster. I wanted to, you know, live elsewhere and just from where college took me to different jobs. And then just 10 years later, I am back in Leominster, and you know, just the way things happened. And then, and you look at and you value the families more, I think when you do have kids. And I think with my mother and father it was just totally different world then, but they -- just the way things happened, Leominster boy meets Fitchburg girl, and they marry, 5 and everyone is from the same area. So I think that's just the change… INTERVIEWER: What do you think is the stimulus for that? MARYANNE: Education. I think the opportunity you can do whatever… ROSE MARY: And also, I think that the generation that is growing up right now [unintelligible - 00:08:22] our generation is more like my parents' generation. For example, my mother's family, my mother has three sisters and herself. She's the one that moved farthest away, moving from Fitchburg to Leominster. But her sister, one of her sisters never got married and stayed right in the house and still lives there today. You know, she has been living in the same house for 70 something years. Her other sister moved next door, built a house next door. Her other sister moved just up the street. My father's side the same way. His father and mother had a house. One of his brothers moved next door. One of his brothers moved behind the house, and the others were all kind of in the area. And the people seem to be like that still. They get married but they just move very close by. In fact, my cousins in Italy -- I don't work, we have a big family business with the plastic factory. I don't work in the family business. And my cousins in Italy had a hard time understanding that. Why, because when there is a family business in Italy, the whole family works in the family business, and it doesn't make sense to work somewhere else. They couldn't, you know -- it's a different kind of thinking. They couldn't understand that oh, well I want to do something different. INTERVIEWER: Did your parents? ROSE MARY: Oh, yes. They don't have any problem with it. Like my sister just said, she never even thought that she would come back and work in the family business. And it wasn't really a thought that we had to work in the family business growing up. We could do whatever 6 we wanted. But in Italy it's just more expected that you work in the family business. They still have that kind of thinking, I think, that, you know, they're all tied up with their families and all working together, all living close by each other. INTERVIEWER: How is it that you both ended up back in Leominster even though you didn't foresee that? MARYANNE: I went out to college and then got a journalism degree in Chicago. And then from that I was looking for jobs in the newspaper industry, and the job I got took me to Florida. So I lived in Florida for about three years and got a little discouraged with that just because of the -- it just wasn't a great fit for what I wanted to do, and the pay was not very good in Florida and also in the newspaper industry. So I started doing different sales jobs. And so I did that for a while, and then my mother was calling and saying come back, come back, and I just was -- I was happy there; I just wanted to experience life outside of the area. But then my brother, who was actually working in the family business, he was saying we really need some help in the family business doing sales. And so I thought about it and thought about the climate, because also the Florida heat was not grand. I did like the skiing and all that, so I just, I came back at that point and lived in different, lived in the area, and then lived in the Boston area for a little bit. And that's how I came back. INTERVIEWER: So then you ended up marrying someone? MARYANNE: Actually, I married someone from, who grew up in Westborough, Mass. We just met at a local health club. And we just were friends and then we got married and ended up finding a house in Leominster. And now, I actually -- well, now I don't really work in the family business, but I used to be part of it, and I bought part of the business, and it's a hair accessory business. And then -- so 7 that's still based in Leominster and is -- because it's tied into plastics, and I used [unintelligible - 00:12:12] some of the products so it just made sense that I'm here and being now 40. But even at 30 I could just see the benefit of Leominster, the town of Leominster, versus living in Boston with the traffic and all that. And it's a nice place to raise kids. So that's why I'm back here. That's the long story. INTERVIEWER: Does your husband work in the business? MARYANNE: Right before the birth of my second child he left his job to work with me, which -- it would have been a hell of a business because I couldn't do it with two kids and using daycare as we wanted, limited daycare. So he did join the business, and now the two of us are together. It's called Good Hair Days, Incorporated. INTERVIEWER: I love that name. Who thought up that name? Did you think of that name? MARYANNE: Yes. It's six years old now, and it started in 1996. INTERVIEWER: How did you end up back in Leominster? ROSE MARY: It was really just kind of by chance. I did want to come back to New England because I live in different places that didn't have any seasons. I loved the change of seasons in New England. And I just wanted to come back to New England, and it just turned out that it was convenient to live in Leominster. You know, the housing market at that time was good for me. One I got settled in, I just didn't move. INTERVIEWER: Were you still married at that time? ROSE MARY: At that time I was still married. Yes. But not now. Though it kind of worked out for me to stay in Leominster. I mean, I had a very small child, a one-year-old, on my own, so it did help to be around family. INTERVIEWER: And what business are you in? You're in real estate?8 ROSE MARY: I'm in real estate. Real estate broker, and -- no, I don't. I work at the Boss realty group in Leominster. INTERVIEWER: What's the name of it? ROSE MARY: Boss, B-O-S-S. That's my life in English, certified to be a high school, English teacher. But I haven't done it. I've actually done teaching when I was in Italy. In fact I taught English as a second language at the adult night school, which is a very fun job. When I came back here I was actually going to go into teaching, but at that time I was starting to go on my own at that time, so I went into something else where I could make a little more money. INTERVIEWER: Thought of the plastics industry? ROSE MARY: Yeah, I thought of it. I did work for a little while in it, when my son was young, but it's just not something I wanted to stay with. And I do like what I do. And it's working out well for me. INTERVIEWER: In fact, you invest in real estate property. ROSE MARY: Right. Mainly I do real estate investments. I do brokerage also but mainly I do investing. And it's been working out very well, so. I'm my own boss, which I really like. You know, I do work for a company, but as a broker you're an independent contractor, so you do your own thing pretty much, your own hours, things like that. INTERVIEWER: Your family rarely spoke about your father's mother. What can you remember about your mother's mother? ROSE MARY: Mother's mother was living until we were well into our twenties, probably mid or late twenties. 1983 is when she passed away. [Unintelligible - 00:15:32] MARYANNE: We visited, and she used to come around. She had a lot of energy, like my mother, is what I remember. Going to the Cape house, a weekend on the Cape. And I can remember going shopping. We were teenagers or adults or something, and it would be my mother, my mother's mother, and, you know, several kids. And I can 9 remember my grandmother just wearing everybody out shopping. She kept going and going. ROSE MARY: She loved to shop. MARYANNE: Picking out for her, however many grandkids she had. She just, would keep shopping. ROSE MARY: Going and going. MARYANNE: [Unintelligible - 00:16:15] Christmas tree shops and wherever else and just shop. And also she would always, whenever we visited, she would have Stella Doro cookies, and we had to take them home. No matter if we were on diets. ROSE MARY: She loved us like that. MARYANNE: You gotta eat. You gotta eat, and that's the way my mother is, too, with us, I can remember. And now with our kids, trying to eat lunch, early supper. ROSE MARY: Very religious, she went to mass every day, which my mother does now too, every morning. She would walk to church all the way up until she was well into her mid to late eighties. She would walk to church. INTERVIEWER: And what street was that that they lived on? ROSE MARY: She lived on Belmont Street, and she would walk down to Saint Anthony's Church. Actually, one year she did fall and break her hip on it. But she -- we used to visit her every Sunday. It was a regular routine every Sunday. We would go to church and then we would visit the grandmothers. One or the other or both. INTERVIEWER: Would she have a big dinner for all of you? ROSE MARY: There would be a lot of food and she would love to feed us. She would just keep offering food. And I remember one occasion when my brothers decided they wouldn't say no, they would just keep eating everything that was offered. MARYANNE: I think I remember that.10 ROSE MARY: And she never stopped offering and they just kept eating. I don't know how it finally stopped. They just couldn't do it anymore or something, but she was like that. INTERVIEWER: What was the relationship like between your mother and your grandmother? MARYANNE: They visit each other like once a week. I don't remember if they did talk every day. ROSE MARY: Yeah, they would. You know, that's what I recall, my mother calling at least every day on the phone. INTERVIEWER: Do you have any similarities between the relationship with your mother that she had with hers? ROSE MARY: Yes. Yeah. I say I see a lot of similarities between the way my mother is and her mother is. They both go to church every day, every morning. My mother, you know, they like to tell you how to raise the kids and that kind of thing. And her mother would do that to her. And Ma will do that to us, shoes and those kinds of thing. And my diet and the children's bedtime. All those things, you know. Not in a bad way. Same kind of thing. I think the grandmothers, they like to tell their daughters how to, the best way to raise their kids. MARYANNE: I've had -- you've had 14 years with it. My kids are young, 18 months and three, so. ROSE MARY: Oh, when they're little, I guess. Not as much now. And my [unintelligible - 00:19:07] loves to cook. Every time the kids come in she cooks. It doesn't matter what time it is. She gives them food, she feeds them. You know, feeding them all the time is a really important thing. Especially when they were little. She always had food for them, made a lot of pasta for them. There was always a lot of pasta when we were visiting our grandmother's. And there's a lot for our kids. 11 INTERVIEWER: [Unintelligible - 00:19:35] have you tried to keep up that tradition? ROSE MARY: A little bit. Not like my mother. My mother does cook Italian food. And her mother cooked Italian food… MARYANNE: I know my mother has a meatball recipe that was given to me, and I made it. ROSE MARY: And lasagna recipes. MARYANNE: I know that Nana Mazzaferro had some kind of Italian soup that is a combination of everything [unintelligible - 00:20:02]. My father's sister has that recipe, and she makes it now and then. ROSE MARY: [Unintelligible - 00:20:10] we've taken, and [unintelligible - 00:20:12]. And I love Italian. A lot of the foods that I -- I've actually learned to cook some Italian food when I was in Italy, from my cousins, actually, or just from people that I knew. And I do have those recipes at home. And a lot of the Italian food that you can get in Italy are ingredients, you can't find them here. So, I do try to carry on, I mean, just because I enjoy it. Not really for the sake of the tradition, but I do enjoy the food. You can't, you have to go to the north end, in Boston, to find them, some of the ingredients. [Unintelligible - 00:20:51] I don't know if you ever heard of that. But that's hard to find. INTERVIEWER: What other kinds of traditions to do you try to carry on? What about church? ROSE MARY: I'm not really a regular, but you know, we do try. MARYANNE: [Unintelligible - 00:21:12] about getting there. But you know, we talk about God and Jesus. But they're only… she's only three and one and a half. So one and a half. INTERVIEWER: Whether or not you go to church, that's kind of irrelevant? ROSE MARY: Oh yes, yes. Faith is important. MARYANNE: I believe in God and I believe in teaching them about that.12 ROSE MARY: We would say our prayers every night before going to bed, and I carry that on with my son. Even at 14 he says his prayers every night. You know, we do have faith. A lot of activities. MARYANNE: I remember as a kid growing up that whenever we had -- our cousins would attend, I'd say, my mother -- when we were little I see movies. They were big movie takers, my parents, it seems. The birthday parties were celebrated. And I think we try to do that now with the grandkids. But as they get older they don't want a birthday party, so that's understandable. But for the young ones we still do get together. MARYANNE: As they get older they just want to have birthday parties with their friends. When they were little they all, we all, had birthday parties and we'd all attend. All the aunts, uncles, cousins, so. INTERVIEWER: While you were in school did she work outside of the home? ROSE MARY: Probably when we all reached about junior high school level, and not when we were in elementary school. But she worked with my father in the family business, the plastics business. That's mainly what she did. MARYANNE: I think when I was around 14 or so I think is when she went to college for the first time. So she started studying. Even as we were young kids, babies and all, she would help my dad with any of the accounting business, and just doing some paperwork after the kids were in bed. ROSE MARY: She helped my father all along. She would do paperwork and things on a fulltime basis. Once we got to the junior high school level, and then like you said, when we even got just a little bit older she went back to college. INTERVIEWER: Tell me about that, her going back to college. MARYANNE: I thought it was great. It was something that she wanted to do, and I thought it was great.13 ROSE MARY: Yeah, we thought it was something she always wanted was a college degree, and she was finally able to do it. We were all old enough to take care of us once in a while. We were all in high school. I was in high school at the time. My older brothers were in college. It certainly wasn't a burden on us, not that we couldn't get our own meal or do things like that, so. It was her first opportunity to do it. She would fall asleep at the kitchen table, I remember that, studying. MARYANNE: She'd have her book in front of her and be asleep at the kitchen table. She was doing school plus taking care of the household and the kids and all. She knew it was important, so. INTERVIEWER: What kinds of things can you -- college, was it an option? MARYANNA: Good grades or that sort of thing. ROSE MARY: If we fell below As and Bs, if we got Cs, we were, you know, we had to bring them up. We had to bring our grades up. As and Bs were fine, Cs weren't. They didn't make us crazy about it or anything, but you know, we might have to go and go for some extra help to get that C to a B at least, you know. So yeah, it was always very important that we did very well. She would look at our homework. We were all good students on our own pretty much. On our own we did it, I think. But if we were struggling at any subject she would make sure that we would get extra help and get the grade up. But for the most part we were pretty good on our own. College, yeah, college was just kind of automatically we knew we were going. MARYANNE: As long as we tried, and [unintelligible - 00:25:23] remember getting Bs and Cs, but when you are in grammar school, it's no big deal. But we would try and, like she said, we did pretty well. What I remember though, I guess when I became a teenager, I wanted to earn money and was able to work in the family business, and they sent me to work summers in packaging. And when I 14 experienced working in the packaging department it would be assembly line work, doing the same thing eight hours a day, five days a week, all summer long. I was like, "I'm not gonna do this, I'm going to college." That was my understanding. I wasn't going to stop at high school because I didn't want to work in a factory for the rest of my life. That's kind of what stuck in my mind. And then being the fifth, follow the leader kind of, it just was assumed and I wanted to go. But in retrospect I think if I had waited a year that probably would have been real good, try out different jobs and get direction, but then… INTERVIEWER: Did all of you go to Holy Cross. Did I already ask that question? ROSE MARY: Yes, we all did. INTERVIEWER: How did that… ROSE MARY: That's where they really wanted us to go, and we all just went. INTERVIEWER: Oh, because your father went there, right? ROSE MARY: Right. INTERVIEWER: Because I forgot about that. ROSE MARY: Yeah, he went there. And he's still involved in the college, so. I don't exactly know what he is on, but he's on something. MARYANNE: I think just an alumni; I don't know, like, club or something. ROSE MARY: Right, so. That's where they wanted us to go and… MARYANNE: I think it was just always a backup. I think, you know, they really wanted us to go there, but we had other choices. I don't know if in your situation, but when you got into maybe one or two schools… ROSE MARY: I think that my mother probably didn't want us to go to school in Boston. I think that would have been my choice, but she was a little was a little nervous about Boston. So we ended up at Holy Cross in Worcester, so. It really [unintelligible - 00:27:36] old-fashioned Italian. Right, right. They don't want their daughter going off to the big city. But… INTERVIEWER: Were that many other Italians there?15 ROSE MARY: Actually, no. There weren't. It was mainly Irish Catholics. But all Catholic, but Irish. I think I probably was one of the few 100 percent Italian. MARYANNE: I think I generally -- except maybe this area, that there's not a lot of Italians. ROSE MARY: By the time you get to this generation it is kind of unusual to meet someone all Italian. MARYANNE: There are a lot of French Italians in this area. But, college I don't recall anything unique about being Italian in college. There were not Italian clubs or anything like that. ROSE MARY: There were a few Italians there, but I think the majority weren't. But it really didn't matter, you know. It wasn't a problem. INTERVIEWER: So by that generation… ROSE MARY: I don't think so, no. MARYANNE: It is just having a little bit of Italian in you. ROSE MARY: [Unintelligible - 00:28:40] read the Italian menu in the Italian restaurant a little better, but no, I really -- there was really no difference. INTERVIEWER: Was it important to you? ROSE MARY: Yes, that was probably part of the reason we ended up going there. Religion has always been important. My mother's always wanted us to go to Catholic schools. You know, we started out at Catholic elementary school. Couple years there before we went to public junior high school, just because there was no Catholic junior high school. Otherwise we probably would have ended up in a Catholic junior high at that time. Then we went to a Catholic high school and a Catholic college. My mother's the one that had more to do with our education. Definitely, you know, roles, my mother, the kids in the house, my father's role was earning the money. So yes, [unintelligible - 00:29:28] she wanted… MARYANNE: My mother.16 ROSE MARY: My mother, yeah. Probably not because of Italian, just their personalities. You know… MARYANNE: And then just being home, my dad, I just remember him working all the time. ROSE MARY: Right, dad worked a lot. He was always working. So, mom was home. So mom was the one that took care of the kids. You know, made sure the homework was done. Mom was always involved with educations, whereas dad was busy working. Not that education wasn't important to him… it was, but you know, working full time doesn't leave helping kids with their homework and making sure everything gets done. INTERVIEWER: Oh, why? SPEAKER 1: Maybe it was my. INTERVIEWER: Maybe your parents had different goals. Did the children also -- were there big gender differences growing up? ROSE MARY: I think when we were younger I would feel that -- I have three brothers, and I think the girls always have to do the housework. MARYANNE: Setting the table, clearing the table… ROSE MARY: Setting the table, clearing the table, Saturday morning vacuuming, dusting, and my brothers basically didn't have to do any of that. It was just the way it was with my parents. My mother took care of the house. My father took care the outdoors. My brothers had to take the trash out and mow the lawn. But… MARYANNE: Snow blow. ROSE MARY: Snow blow the drive way. They never really did any work indoors. And yeah, I remember I used to feel that it was unfair because we seemed like we had more work to do than they did. But, I mean, they got -- they were raised that way but now that they're older and they're -- they're not that way at all. They do, you know, housework and everything else, but they were raised 17 definitely for the girls to be trained in doing this and the boys to be doing that. INTERVIEWER: [Unintelligible - 00:31:14]. ROSE MARY: No. I only have one son, and I do have him do some cooking so he learns how to cook and he does some housework so he learns how to do housework. He doesn't do a lot. I mean, typical 14-year-old, right? But I do have him do some things so he'll know how to do things when he has to do them on his own. INTERVIEWER: Were their expectations different? ROSE MARY: No, I don't think so. I think we were all expected to get educated, and it just was around the house, I would say that we were definitely doing the housework. The girls, yeah. MARYANNE: Yeah, I agree with that. INTERVIEWER: What about socializing? Could you go out as much or date as much, or…? ROSE MARY: And my brothers, I think there was a lot more protection for us. We weren't allowed to do as much. MARYANNE: You're older and you remember… ROSE MARY: I was the icebreaker… ROSE MARY My older brothers Abel and Tony doing things and probably, you know, wearing down our parents a little bit, and then, you know, the first son does something and the second son wants to do this. But then when the first daughter comes along, she had [unintelligible - 00:32:29], and then by the time I came along it was like, oh okay, you know, it's okay, Maryanne did that and I can do that. But there weren't as many battles for independence. ROSE MARY: But I think when it was my turn I wasn't allowed to do things my brothers got to do at the same age, so. INTERVIEWER: Then to college. Were you expected to do certain things on the weekend? Did you -- were you expected to come home on weekends?18 MARYANNE: No. No. They never expected us to come home on weekends unless we wanted -- stay there and do whatever we want. Go to the sports events. Go to the parties. Socialize. Be involved in whatever. No, there was no pressure to come home. No, there was no pressure to marry an Italian. But I heard my father say once, "It would be nice to have one of my kids marry an Italian." But there was never any pressure. INTERVIEWER: Did that happen? Are there any Italian spouses? No. ROSE MARY: No. No. Not one. Not even part Italian, I don't think. INTERVIEWER: But did you marry in the same religion? MARYANNE: I think yes. For my mother, especially. Yeah. ROSE MARY: That didn't happen either. Not with everybody. Ed's married to a Catholic. Abel's married to a Catholic. I wasn't married to a Catholic. Three out of five. Not bad. INTERVIEWER: Do you find that important to your children to marry the same faith? ROSE MARY: No. I don't think so. I think what's more important to me is that, you know, something that's extremely different would probably be a little difficult for me just because we didn't -- take Christmas. If my son were to marry somebody that, for example, was Jewish, and didn't celebrate Christmas, and you had [unintelligible - 00:34:27] because a lot of people do. They marry somebody who's Jewish, and then he didn't celebrate Christmas anymore. It would be a little difficult, because you know, we enjoy celebrating [unintelligible - 00:34:37] holidays together, and a lot of them are based on the religion—Christmas, Easter and -- so that would be that be a little hard not to be able to celebrate those things with him anymore. But I would accept it, totally accept it if that's what he wanted, if that's what made him happy. 19 MARYANNE: Yeah. I think the person that they marry and the relationship that they have, you know, [unintelligible - 00:34:59] would react today. [Unintelligible - 00:35:03] family together. ROSE MARY: You know, my [unintelligible - 00:35:09] both my parents, you know, it's important. MARYANNE: I think that they supported us a lot. I know just like we supported each other. My brothers were active in sports, and they, you know, basketball. My brothers were in high school, the whole family would go and watch the games and that would happen frequently. They just did that. So we knew that we were important to them. In college they would drive out to the games and try to go watch the games or the games so they could watch their son or daughter. Family just was normal. INTERVIEWER: Because it didn't all get picked up. Just about your parents going to see the games. MARYANNE: With my brothers, and they would just follow the family. If it was a sporting basketball games or football games, they would drive wherever if it was going to Worcester, they would just go and watch, and they did that in college, junior high school, and grammar school and when the kids were young, the kids would go right along. So we were just together as a family. And it was just -- that was normal life for us was to go and watch the brothers and sisters play basketball. ROSE MARY: Plus they treated us all family, so there wasn't -- the family relations were always important, and we were raised and taught that from a very early age: be good to your brother, be good to your sister. Watch out for your sister, you know, watch out for your little brother, whatever, kind of thing, so. INTERVIEWER: Do you feel that's an Italian-related trait? ROSE MARY: Yes, I think so. I mean, not just Italians. I'm sure there's probably lots of groups that, you know, the family is very important. But 20 yeah, I think there are a lot of families that the family is not important at all. But I don't see that that much in Italian families. I see that the family is there. When someone has a problem everybody supports them and helps them out or whatever. And probably when we were growing up, when we were little, you know, Sundays. Sundays, it was the same routine every Sunday. Get up. Go to church. Go out to lunch after church or go to the grandmothers. And that would be the Sunday. But that's when we were little. Then when we get older, everybody's got their own activities, sports events, whatever. So everybody, once we get older, we didn't really have a special family… MARYANNE: While everyone else in was the country, we used to watch Walt Disney. I remember playing cribbage. I'd learned how to play cribbage with my dad and used to on occasion play blackjack with pennies at the kitchen table and the whole family would do that. It all kind of goes by. I mean, it just goes by in a blur. INTERVIEWER: [Unintelligible - 00:38:07] important to your family? ROSE MARY: Yes. My mother wanted us all to learn to play the piano, right? So it was important that we could read music and play an instrument. INTERVIEWER: I got the impression that you quit, maybe? ROSE MARY: Oh, sure. Like every other kid. Actually, I was [unintelligible - 00:38:27] but that's how you feel when you get older, right? MARYANNE: I taught my daughter that. ROSE MARY: I know. Yeah, you can tell your daughter that. MARYANNE: Yeah, and expose her. She wanted to expose us to different things, and my dad also would as we got older, he'd want to take us to a different restaurant, and [unintelligible - 00:38:42] something unusual. Just -- and have a well-rounded background. And always the one thing and then Maryanne and I, we just left them. But we continued with it to the point where we wanted to. It wasn't like they expected us to perform or the same thing with piano. If we 21 had natural ability, great. But there was some exposure. And, you know, I'm glad about that. INTERVIEWER: How did they make each of you feel special? [Unintelligible - 00:39:19] But, I mean, think of it, five kids. ROSE MARY: We used to all feel special. Gee, how did that happen? Well, I think that if we did something that deserved a compliment, we would get a compliment. I don't think that they ever praised us when we didn't deserve any praise, but they would, you know, say things like better, or I would expect something better from you or something like that. MARYANNE: I can just think of some specifics. Just little compliments that when you get to the age that -- and this would be probably in the mid to late ' 60 where my mother had [unintelligible - 00:40:08] home from school and then I could go run to the post office and then she could just drop me off and I'd run do that and say, "Oh, good little helper." INTERVIEWER: But just like little things like that? ROSE MARY: Right. Yeah, little compliments here and there, you know. I always made my bed in the morning and put all my things away. I'd hear, you know, that you're always as neat as a pin, you know, or things like that, just little -- on everyday kind of activities, every day, everyday things. MARYANNE: Didn't realize when it was happening, but now you think back… ROSE MARY: Right. Right. Exactly. You just have to think about what did they do to make me feel special. INTERVIEWER: Can you think of anything. a big event that stands out in your mind? Just little everyday things that add up over time. What's your hardest experience growing up? ROSE MARY: I'm trying to think, my hardest experience. MARYANNE: I have to get going in a short while because I'm away from work.22 INTERVIEWER: Okay. MARYANNE: Is there something that you wanted to ask specifically? INTERVIEWER: I want to ask about Central Street. How long did you live there? ROSE MARY: I was eight when we moved out. MARYANNE: So that was 1960… ROSE MARY: Seven. August of '67 is when we moved here. I remember we had not moved in. I had my 6th birthday party here before we moved in because we moved in, in August, so. MARYANNE: I remember running around in the backyard at Central Street and my aunt lived over the hill in the backyard, and running over there. I don't remember a whole lot being that age. INTERVIEWER: Italians living around here? ROSE MARY: Yeah. I think at that time there were a lot of Italians in that area. And our aunt, again, lived right behind us. And I had a uncle that lived just a little ways across the street, down the street a little bit. I remember a lot about living on Central Street because I was a little bit older. It wasn't like a heart-wrenching thing to move or anything, it was actually a very tiny little house, and my parents [unintelligible - 00:42:17] one child. When they moved out they had five children. INTERVIEWER: So a small… ROSE MARY: It was a very small ranch, and we were very crowded in there. And I can remember my mother just constantly arranging the furniture. Everything was like it happened all the time to me, but it probably didn't happen that often. Just trying to fit things in, you know, having to move the boys to another bedroom, because now there's three boys, and that's what I remember. So it wasn't -- we really needed a bigger house. So when we moved here, it was amazing. This house is three times bigger than the other one, and we had just one bathroom at that house. And there was five children and two adults living there. 23 So we have four bathrooms here. And I remember the first time I went to the bathroom, I had a hard time deciding where to go, which one to use. It was like I never had a choice before. But it wasn't an upsetting event or anything. It wasn't hard. It was really exciting. It was really exciting to move into a bigger house. Maybe I was nine years old when we moved. But I do remember being very crowded at that house. It was a three-bedroom ranch. One bedroom was used as an office for my father because at that time he was doing a lot of CPA work, so it was really just two bedrooms. MARYANNE: And my parent's bedroom was the living room. You walk in the front door and that was their bedroom. ROSE MARY: And my parents used the living room as their bedroom. And my brothers, for a while, they were out on this addition, which was like a porch but it was like a three-season porch. It was heated, but it was my brother's bedroom for a while and then we rearranged the whole house again, and you know… INTERVIEWER: Maybe we don't remember just the feeling that you had living in that neighborhood compared to this. ROSE MARY: Right. MARYANNE: Maybe that house wasn't even built before. I don't know. ROSE MARY: Yeah. I guess I remember that neighborhood really knowing everybody—mom, the kids. I could go door to door there. In this neighborhood, it took a while for meet people, and I didn't know, I don't even know the young people next door, but I might know the people two doors down or three doors down because they had kids. But in that neighborhood, I can remember back to when she was very little and she started to walk, now she must have been one. I can remember taking her for a walk around the whole 24 neighborhood, going from door to door to door, because I knew all the neighbors and showing them her. MARYANNE: I was her baby. ROSE MARY: She was my baby, right, and she was walking. You probably were a year old because it was summertime, and you were born in August. You were probably just a year because I was probably like three and a half, so. And that's the kind of neighborhood it was. I mean, I knew all the mothers. I knew all the kids. It was very safe. Can you imagine letting a three-and-a-half-year-old take a one-year-old for a walk now? But I did. . MARYANNE: There weren't a lot of houses though, I mean, it was… ROSE MARY: No. MARYANNE: It was Basset Street, which was just Aunt Eva's house. ROSE MARY: Right. MARYANNE: I don't know if you know that area, but with the [unintelligible - 00:45:19] is. INTERVIEWER: Your mother took me a long time ago. MARYANNE: It's a very short street, and then there's Christie Street, which probably at the time there was only about six houses on there. MARYANNE: Yeah, most of the houses are [unintelligible - 00:45:30]. ROSE MARY: Now, it's much further developed. MARYANNE: But still, I would never allow my three-year old out of sight… ROSE MARY: Right. And I was completely out of sight from the house. I mean, you couldn't see where I was from our house was. Yeah, [unintelligible - 00:45:47] in those days, or in that neighborhood. INTERVIEWER: You must have cousins, right? ROSE MARY: Yeah. INTERVIEWER: That are living, that grew up in Leominster in that small neighborhood… ROSE MARY: There's no differences between myself and my cousins and my father, probably the only one in his family that went to college, 25 right, I think? No. There's a big difference in the way, you know, his brothers lived compared to him. But I think their kids, for the most part, have gotten, you know, my cousins have gotten education and jobs, and you know, we're all living about the same. I mean, some people have more, some people have less. There isn't a big difference between myself and my cousins, but there is a difference my parents and their siblings and cousins. INTERVIEWER: How about growing up? MARYANNE: Every kid growing up, we just were playing with our cousins ,and what my dad did and their dad did didn't really -- we used to be able to play hide and seek a lot more, run around in the yard. ROSE MARY: Right. There was no judgment at all. And I don't think we really noticed a difference when we were growing up. It's true that we did, we probably the biggest house, but I don't think we had more than my cousins. We probably had the same amount. We didn't have better clothes or better toys or anything. We had about the same. You know, the kids all had about the same. We didn't have more clothes and more toys because my parents had more, but we probably did live in a bigger house. But kids I don't think noticed that as much. I don't remember noticing any difference. I think that actually my parents are very successful, but when we were growing up, they were building their business and they were building up their [unintelligible - 00:47:30], you know, so I think that a lot of money they had was really tied up in the business. So it never felt like we had a lot of money. I mean, it felt like we had everything we needed. We were perfectly comfortable. We had some luxury items, you know, my family had some luxury items, but I never really felt like we were rich or anything like that. I mean, I don't [unintelligible - 00:47:50]. But I never really felt 26 that, I mean, but the house, yeah, you might say that, you know, we would know that. But I think that a lot of money was always tied up. And probably when we got into our 20s, it seemed like suddenly that they had more money, because I think at that time, the businesses really just boomed, and that's like 20 years ago. But by that time we were already grown, you know, and on our own. Half of us were on our own, at least. Other than we had the big house where we usually the holiday parties were here and everything. Yeah, there was a tennis court. I guess that would make us seem like we had a lot. But it was different in those days, too. I mean, it was just a hard top, but it wasn't -- it wasn't beautifully sealed and painted and striped and fenced in. It wasn't. It was just like a black top. Really, it had a tennis net going across it, but it wasn't as nice then as it is now. We would just ride our bikes on it. We would play chicken. MARYANNE: Chicken, four square. ROSE MARY: Yeah. You had -- we didn't use it for tennis that much. I mean, a little bit but… MARYANNE: When we got older we did. ROSE MARY: Yeah. And then we'd just ride our bikes out there. Yeah. INTERVIEWER: So [unintelligible - 00:49:13] a hard question? MARYANNE: It's really not something that I think about. You know what, I'm just who I am, and I have to think family is important to me. But my husband, who's French, and his family is very close too. So I don't see a difference… SPEAKER 5: Only your kids are too young. They wouldn't even know. ROSE MARY: My son, you know, probably considers himself Italian. He's half Italian, because I'm 100 percent Italian, but the other half is a lot of 27 different things. He says he's half Italian, you know. Plus that we've been to Italy and he has formed a bond with his cousins in Italy. Been there twice, so. He likes his Italian heritage. MARYANNE: I could see that, but first I have my own business and I have friends, so I scramble every day for time. So I would want to take care of both of those things first and as they grow, I can see myself doing some of that, but not to the extent that she does. Traveling -- she's what, 79? But to see them and be part of their lives. ROSE MARY: For me, I probably just see myself, I'd say, would have more time on my hands and do some volunteer work. Probably not to that same extent, 'cause my mother has a lot of energy. But I do see myself doing some things, yeah, definitely. When I have more time. I think that Leominster's very worthwhile. I don't have time to enjoy it, you know. I like the open land that we're trying to preserve through the Open Land of Leominster. I think that's really being developed, and we've really wiped out all our open space. So we're down to our last apple orchard, which at least we've saved. You probably know about Sowan Farms? I'm very glad that we saved that. It was one apple orchard, one apple farm. So I can see myself getting involved in things like that, plus the Historical Society of Leominster does a lot to teach people about Leominster's past, which I guess the city's changing a lot, it's really developing. Something like that. Right now, like I said, I'm totally consumed with work and being a single parent and not just having much time for anything, but as things get easier, my son gets older, I have more time, maybe I can be involved with the Center for Italian Culture. Actually, I love Italy. I've spent some time there and I've traveled back a couple of times. I do speak some Italian, but like I said, I've lost it over 28 the years, but I would love to get it back so that when I go to Italy and visit I can have a little… INTERVIEWER: To have a Center for Italian Culture? ROSE MARY: No, it's preserve history for the future generation. INTERVIEWER: Do you feel that way? MARYANNE: Yeah, I think so. I think it's good. I don't know a whole lot about what's being done, but I think it's good that people will have questions. The next generation, a terrible tragic thing that happened for the whole country. I think there's [unintelligible - 00:52:52] in the paper last night about dollars this anti-terrorism campaign is costing. I have a lot of customers in New York, and they were greatly affected. And everywhere, it touched everyone in the world, something like that happening. ROSE MARY: That thing, I feel, is very heartbreaking to imagine happening. It has changed, probably, my activities a little bit as far as going on vacation this year and getting on a plane. I don't feel it's a very good job of wiping out terrorism. We haven't done it yet completely. MARYANNE: It did make me think about family quite a bit more because I've passed on two opportunities to fly since then, and I weigh what to do, and one would be -- oh, and they were both for business -- but if it was just a decision about going on vacation somewhere, then I look at what my first job is, and it's to stay alive and raise my kids. The business, I'm going to do all that I can by phone and email and websites, and I'm going to avoid traveling until things are better. But then it can change at any time. They might change later, but I don't have a desire to getting in an airplane. ROSE MARY: Plus, actually, my oldest brother lives in New York City and when we first heard the news, of course we didn't know, and it was a while before we could get through on the phone because all of the 29 phone lines were jammed up to find out that he was actually traveling on business that day. MARYANNE: Actually, he traveled the day before, flew To California on the Monday. ROSE MARY: Right. He was nowhere around. He doesn't work in the building, but he does go by that train station, right? He gets off the train there every day. So I mean, the first initial reaction to hear that was, "Is he okay?" And the panic, you know, and then to find out that he's okay, but then to think about all the people that found out that their family members were gone, too. INTERVIEWER: How did you get the idea for the hair accessories? I realize the family owned the plastics business, so… MARYANNE: Well, I worked at Cardinal Comb & Brush, and they made combs, a couple of brushes, and they had some hair accessories. I did a lot of different things there, but I worked in sales and I created a hair accessory product that did quite well, and it sort of opened my eyes, because the hair accessory portion of Cardinal Comb was very small. And after that product did real well, I started thinking, "Oh, I should create other products," and this and that, but the products that I was creating were of a better quality, more upscale, and the combs that Cardinal were making were more -- good-quality but much lower in cost. It just was something -- I didn't think about having my own business, but it just kind of happened. My brother had said, "Oh, why don't you take a hair accessory business and do this and that," and it just worked out. So we talked about it, we figured out what to do and we made the deal. They continued to manufacture the plastic for me, and probably 1994 that the product got started, and at the time there was a product called Topsy-Tail, which was that you make a 30 ponytail and you put this little plastic needle with a loop. That just opened my eyes more. INTERVIEWER: So that wasn't your product… MARYANNE: That wasn't my product, no, but suddenly the whole marketplace was looking at hair accessories as something. So after the product I created did well in '94, we just started talking, and by '95 we had decided to split that portion of the business, and that's when the hair things got started in January of '96. It was called the French Twist kit, and what it did was it combined some really handmade side combs with hairpins in one package, and then on the back gave very detailed instructions and illustrations of how to put your hair into a French Twist. That's really the product that sold in many different markets, and from that I said, "Oh wow. You should keep doing more." INTERVIEWER: About the products, called, are they Good Hair Days? MARYANNE: The name Good Hair Days is on all the packaging, and there's another brand called Grip-Tuth, which are these handmade combs I'm talking about. So there's always Good Hair Days on the card, but in some products there's Grip-Tuth as well. Some of the products are sold without the name; they're just plastic parts that are sold in the bridal industry or the craft industry by the designers. They're taking the combs and putting them… INTERVIEWER: Right now, who owns the company? MARYANNE: Well, I'm the President of the company. I do the sales and marketing of our new products. Whatever it takes. Production -- my husband now is doing production, shipping, all the day-to-day paperwork you know. Payables, receivables. And we have someone who works part-time for us. I know, we have a running joke. It's like, "So, good morning! How was your weekend?" But we get along. We're probably -- few. We get along, we laugh with each other. 31 We actually value the time with our kids. I was lucky I was able to bring my daughter into the office and take care of her, and she didn't start daycare until she was 15 months. I would take care of her, work the phones. I had a playpen set up in the office. She'd fall asleep, take a nap, I'd run out and do shipping or whatever needed doing. So that's very fortunate; may people have to put their kids in daycare. I kind of set up home, also, to work, so I was able to put time in the office and time at home. Technology today is great because you get messages, you get paged; you can take care of business on your own hours and in between diaper changes. INTERVIEWER: You both live in Leominster? ROSE MARY: I live on the other side, right neat Lancaster. MARYANNE: I live probably, like, a mile, two miles, a mile and a half or so down this way. I think what I've gotten from him, if that answers the question, is they both have a very strong work ethic. What I remember about my dad is that he was always leaving, going to work on Saturday mornings. It was like a, "Where are you going?" kind of thing, and just doing what it takes. And Mom would do everything it took in the house so they wouldn't need to do anything, and they worked and take care of -- hardworking, and that would be one thing I want to carry on. ROSE MARY: Both had a lot of integrity. Honesty, integrity. MARYANNE: And work integrity. Honesty. That sort of thing. INTERVIEWER: Tell me about… MARYANNE: I couldn't even think of what you asked to begin with. INTERVIEWER: Well, thank you very much. ROSE MARY: Okay, you're more than welcome. INTERVIEWER: It's hard to do./AT/pa/cs/mfb/es

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Root. J. Walton, Superintendent. Hiimmelstown Brown Stone Company and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, WALTONVILLE DAUPHIN COUNTY, PENNA. Contractors for all kinds of cut stone work. Telegraph and Express Address, BROWNSTONE, PA. Parties visiting quarries will leave cars at Brownstone Station, on the P. & R. R. R. PATRONIZE OUR ADVERTISERS. A&**44**M4**M4«444 mtt m w«. ttj - - - , I 126 THE MERCURY. VOX HOMINIBUS. BY "ATLANTIS." AROUND the purple azure hill, The river spreads its waters broad, And with its beauty calm and still, Forever murmurs praise to God. And where old ocean dashes wild And hurls the broken wrecks on shore Her thunders say to nature's child, " I praise the Lord forevermore ! " Within the forest's leafy shade Where wooing winds do softly sigh The message by the leaves displayed Is, " Glory be to God on High ! " The lowing herd, the fiery steed, By limb and form and instinct true, Give to their great Creator meed, Honor, and praise most justly due. But man, Creation's royal child, His body formed for God's own fane, Himself this temple hath defiled And mocked his maker's glorious name ! But sweeter far than Siren's song, Fair Virtue cries in accents plain " Ye men ! seek health, forsake the wrong And God's own image thus regain." _ THE MERCURY. 127 THE HOLY GRAIL OF THE TWENTIETH CENTURY. J. EDWARD LOWE, '06. THE past teems with brilliant failures. Woolsey, Solomon, Socrates, Antony, Brutus and Caesar; love, glory, dominion, disgrace, disgust, ingratitude. " He must be fenced with stronger mail Who would seek and find the Holy Grail." The king saw that few of his knights had reached the lower plane of perfect manhood. Few of King Arthur's knights knew the real meaning of the vision. They followed the Grail from curiosity or because others had seen it, therefore the quest was not for them. Their rashness raised an insurmountable barrier between them and their hopes. But we, as Sir Galahad heard, may hear the " still small voice " calling for us to follow. According to a very old tradition the Holy Grail was a cup made of one great sapphire, out of which Jesus drank wine at the last Supper. The Grail-bearer was put under a vow to be chaste and pure of heart. This cup was brought into Britain by Joseph of Arimathea and preserved in his family for many years, an object of adora-tion by pilgrims. The heathen prince Arviragus gave Joseph an isle of marsh whereon to build. Joseph was thankful to the king for this marshy spot, a place very hard to build upon ; but better than to be refused admission. Here he erected a small church, with no other material than the wattles from the marsh. He dedicated that small church to the Great Jehovah, and placed the Holy Grail therein. When it shone before the knights of Camelot, it became necessary for them to leave all and follow it. It is necessary for the knights of the twentieth century to leave all and enter this quest. One of Joseph's descendants broke his vow of chastity, and the Holy Grail disappeared. It became an object of devout search throughout the world by the knights of the Round- Table, and at last the first appearance of the Holy Grail was thus related to Sir Percivale by his sister who was a nun. » - f i i .••»-'( r * IMIMIB llih 128 THE MERCURY. "Sweet brother, I have seen the Holy Grail ; For, waked at dead of night, I heard a sound As of a silver horn from o'er the hills blown, And I thought, It was not Arthur's use, To hunt by moonlight; and the slender sound As from distance beyond distance grew Coming upon me—O never a harp nor a horn Nor aught we blow with breath, or touch with hand, Was like that music as it came ; and then Streamed through my cell a cold and silver beam, And down the long beam stole the Holy Grail, Rose-red with beatings in it, as if alive, Till all the white walls of my cell were dyed With rosy colors leaping on the wall ; And then the music faded, the Grail Past, the beam decayed from the walls and The rosy quiverings died into the night." This was told to the knights by Percivale, and they fasted, watched and prayed. Among them was Sir Galahad, called the " Morning-star," the " Sinless," and who always wore white armor. When he heard of the vision his eyes became wonder-ful and beautiful. Merlin, the enchanter, made a chair and placed it in the vast circular hall. It was carved with strange figures; like a serpent ran a scroll of letters in a tongue that no man could read, " Perilous " for good and evil. If any man sat in that chair of destiny, he would be lost. By misadventure Merlin sat in it, and died. When Galahad heard of Merlin's doom, he cried, " If I lose myself, I save myself." On a summer night while the great banquet lay along the hall, the vision came ; Galahad sat in Merlin's chair, " All at once, os there he sat they heard A cracking and a riving of the roof, A rending, and a blast, and overhead Thunder, in the thunder there was a cry, And in the blast, there smote along the vast hall A beam of light, seven times clearer than day ; And down the long beam stole the angel with wide-spread wings in celes-tial white, bearing the Holy Grail. All over covered with a luminous cloud, And none might see who bare it, and it past." Under an enchantment, Arthur and his court are sustained by a shadowy life, while the procession of the Grail passes nightly before their eyes. They can not be released by death THE MERCURY. 129 until Galahad, the unstained hero, comes into the castle, and, by asking the meaning of the Holy Grail, breaks the spell. Galahad enters their midst; but fails to ask the question. The knights waited breathlessly until he heard a voice and swore a vow. . " Sir Percival vowed before them, that he had not seen the Grail, and would ride, Twelve month and a day in quest of it, Until he found and saw it, as the nun His sister saw it; and Galahad swore the vow And good Sir Bors, Sir Lancelot's cousin, swore, And Lancelot swore, and many among the knights, And Gawain swore, and louder than the rest." Lancelot and many of the knights heard it; sorrow filled their hearts. When Arthur on his return from exterminating a band of heathen heard what had befallen them, he foresaw failure, and failure in this meant failure in all. The knights of the twentieth century do not look upon the Grail as a phantom, it has long since been revealed to them. Neither do they regard the Grail-bearer a mysterious winged form ; but we are able to imagine that we see in the centre of a great glory the appearance of a man, clad in a robe intensely white; 'above its shoulders tower the tops of wings shining and folded ; a star over its forehead glows with steady lustre, bril-liant as Hesperus ; its hands are stretched toward us in bles-sing; its face is serene and divinely beautiful." The Idyls of the King is the latest and greatest picture of man's conflict with sin and fate. The basis of the poem is found in the mystical story of King Arthur and his Round- Table. We need not stop to inquire whether Arthur was a historical character, or a myth, whether the birth-place of the legend which Tennyson has so clearly depicted in his Idyls', was on the misty mountains of Wales, or among the castles of i-ritain. Whatever the origin of the story may be, this fact is certain, that in the middle ages the name of King Arthur had come to stand for an ideal of royal wisdom, chivalric virtue and knightly power. It stands as the central figure in the Idyls of the King. Arthur formed the fair order of the Round- Table a glorious company, the flower of men, that they might have as an object: ISO THE MERCURY. " To serve as a model for the mighty world, And be the fair beginning of a time, To reverence the king, as if he were Their conscience, and their conscience as their king, To break the heathen and uphold the Christ, To ride abroad redressing human wrongs, To speak no slander, no, nor listen to it, To lead sweet lives in purest chastity." Arthur and his glorious company of knights dwelt in their great hall at Camelot. Peace came like spring, for the king had driven out the heathen, and his kingdom blossomed like a rose in richness and beauty. Constant was the pastime of the tournament, where the eye of beauty beheld the brave deeds of dauntless knights. What was the supreme signification of the quest for the Holy Grail? Undoubtedly the poet means symbolizing the attainment of spiritual perfection; this work is a parable. The struggle depicted is our own in which we are engaged every hour. The dual nature of man is at strife. Soul against sense. There is a Round-Table today. We lack Arthur, but a greater Arthur is here. We are the descendants of the knights of the sixth century, and Christians of the twentieth cen-tury. Our conflict is as severe, our goal is the same, our op-portunities are greater. " 'Tis as easy now for the heart to be true • As for grass to be green or skies to be blue, 'Tis the natural way of living." There is a Holy Grail for modern knighthood to strive for. The Grail signifies for us the attainment of a lofty character, perfected manhood, purity of life, courage, truth and all that makes a man. All free men may unite in this quest. The basis of a purpose to form a perfected character, lies not in an evil character, but in a free will. The soul is not foredoomed to a hopeless struggle, but is free to choose between good and evil; and individual destiny is decided by the choice. The past teems with brilliant failures, whose examples should be as beacons to steer us safely from the shoals of present and eternal ruin. Amb'tion establishes its shrine and nations bow THE MERCURY. 131 down and worship. But the niornful cry of Woolsey sounds in our ears : " Cromwell, I charge thee fling away ambition; " men too eagerly follow after the phantom, pleasure. The splendor of Solomon filled his brimming cup, and he drained it to its dregs, and exclaimed in despair, " All is des-tiny." " Knowledge is power," cries the sage ; that is the highest good of life. A deep pathos invaded the gloom of Socrates' last hour. He died like a philosopher, yet without hope. Antony sought for success in love, Brutus in glory, Caesar in dominion. The first found disgrace, the second dis-gust, the third ingratitude, and all found destruction. Great-ness is by 110 means the key to happiness, for some of the greatest men have been the most miserable. Neither does folly prophesy misfortune, for the fool is ordinarily lucky. Let us enter the quest for a higher ideal, work out the problem of life, not bit by bit, but in all its glorious beauty and complete-ness. Be monarchs of ourselves; sway the sceptre in our humble sphere, that we may be crowned in the Fair Celestial city, where the splendor is indescribable, such beauty the human eye has never seen. The throne of Arthur was secure and his reign began prosperously. The poet says that his poem is a tale of human life shadow-ing sense at war with soul. The conflict is in our own exper-ience and lies in the inward struggle. The king, who wore the white flower of a blameless life, is a man in whom the spirit has triumphed. His kingdom rests on this foundation. His aim was to bring his realm into harmony with himself; to build up a spiritual and social order, on which his character would be impressed with the highest and noblest thoughts imaginable. His task was to elevate his people to a higher plane, socially and morally. His greatest foes were not the heathen, for he had subdued those ; but they were the pas-sions and the evil nature in the hearts of the people within his realm. Throughout the world in all ages this conflict is trace-able. The chaste knights of the sixth century rejoice in Sir Laun-fal, " who flashed forth in his unshared mail, to seek in all climes for the Holy Grail;" also in Sir Galahad the pure, U2 THE MERCURY. called " The Morning Star." The chaste knights from the six-teenth until the present century rejoice in Luther, " The Morn-ing Star of the Reformation." The moral knights of the sixth century rejoice in Sir Percivale; those of the twentieth century rejoice in Moody; they left all vain-glorious rivalries and fol-lowed the sweet vision of the Holy Grail. The victorious souls of the sixth-century rejoice in Lancelot and Arthur, noble kings of their country. The victorious souls since the eigh-teenth- century have idolized Washington "The Father of his country; " those of the twentieth century reverence their assasi-nated president, William McKinley. Yes, the Holy Grail of the sixth century was not a phantom. It is the most splendid and most mystical description of the Idyls. The achievement of the quest was the noblest and greatest deed the chivalry of Arthur's order could attempt. The king planned for a delay of the quest, until his knights had attained the necessary degree of social order, and moral perfection. They had been to the ends of the earth in search for the Grail, only to find it at their own door, when genuine charity and love for their fellowmen took possession of their hearts. The same is true of the modern age. We should make a measure of our lives, not by days and weeks, but by thoughts and deeds ; so that when our forms are no longer seen, and our voices no longer heard, may it be said of us, that we spent our lives for the Holy Grail. THE MERCURY. 1.33 COLLEGE OPPORTUNITIES. ESSAY, '07. THERE are very few men, if any, who realize fully, when they enter college just what lies before them. They are apt to look upon the institution and to judge it from their knowledge of preparatory schools. They fail to realize to what extent their sphere of action has been changed, and conse-quently lose valuable time and opportunities before becoming aware of this great change. This, at least, was the writer's experience, and in order that others may not make the same mistake this article is written. Of course the primary thing the student comes to college for is the curriculum work, and this is the very thing that he is most liable to neglect. But it should not be fixed in mind as so much grinding to be done or as so much work to be gotten over as easily as possible, for it is nothing of the kind. The curriculum is not merely so much Latin and Greek and Mathematics mixed up with a few 'ologies and 'isms. But it is the result of years of study by master teachers and of cen-turies of experimenting. It has been evolved from the in-numerable sciences and branches of study known to man. It has been found by theory and by practice that the regular college curriculum of the present time is the course of study that best prepares a man for an active place in the world, and best rounds out his personality. The professors by whom the studies are directed are men of great experience—men who are especially strong in their departments. This advantage of expert instruction the stu-dent has throughout his entire course. It is no small oppor-tunity for students to have such a course of study under such direction open before them. It should not be neglected in any particular, for if it is, the student will awake, as many be-fore him have done, after a year or two have passed by, to find that he is losing in the race—that he is not gaining in its en-tirety that for which he came to college. The curriculum, then, is the primary object. There are opportunities within it, however, of achieving success along M '34 THE MERCURY. special lines. The prizes are offered for this purpose. They are stimuli to greater proficiency. The opportunities for literary attainment are almost unlimited. The inexhaustable libraries will furnish the best books, both of referance and of literature, that the student may need. The essay prizes are incentives for the cultivation of his literary talents. The Literary Societies offer opportunities for practi-cal experience in writing, in public speaking, and in clear thinking while before an audience. They offer training in composition, in oratory, in debate and in various other literary exercises, all of which are of the greatest importance to the college man. The college publications offer additional oppor-tunities for literary experience, such as managing or editing a paper, or more generally, writing up for publication any event of importance, or putting in presentable form the ideas one may have about a certain subject. It is a valuable experience to be on the staff of one of the publications, or at least to be-come a contributor to their columns. There is much to be gained, or lost, by the associations in college. The student's success depends, more than he knows, upon the company he keeps. To be one among several hun-dred young men of high ideals and aspirations is a privilege granted to comparatively few. There are all kinds of men in this student body, men who will be among the leaders of the world's activity in the coming years, and men who will never be anything more than ordinary. If he chooses the former (men) as his companions, his work and habits of study will grow like theirs, easy and natural, and become a source of pleasure to him. But if, on the contrary, he should select the latter men—those who spend much of their time loafing about the pool-room, the cigar-store, or the hotel, letting their golden opportunities slip by unheeded—his inclination will grow along this same line and the object and aim of his college course will, in some degree, be lost. The Y. M. C. A. offers another broad field of action. The active Y. M. C. A. man becomes prominent among the students and weilds an influence for good. It is advantageous to the student to take an active part in this work. It brings him into I THE MERCURY. 135 closer touch with a larger number ol students and he profits by it. This in itself is a broad field and might be dwelt upon to some length, but space does not permit. College offers many other opportunities in addition to the ones before mentioned. For instance, the musical clubs, the orchestra, the dramatic clubs, all with their training and enjoy-able trips, athletics, with all that goes with them, all are in-viting the student to enter them and profit thereby. But all this requires work, in fact, every opportunity offered by college implies work on the part of the student. So we might say, in a word, that the great opportunity a college offers is Work. But it is the right kind of work, and the 'right degree of work to meet the needs of the student. The ideal college life, then, is the well planned, well regulated, strenuous life. So, since we came to college to work and the college offers us work in abundance, let us not be turned away from our purpose by any momentary pleasure-giving avocations, but let us rather do as much work as possible and thereby lay up for ourselves imperishable treasures of discipline, knowledge and power. A PLEA FOR POETRY. BY S. E. SMITH, '07. IN the childhood of the world, in the rosy-fingered dawn of Greek civilization, history and literature began. The ac-cumulated fancies of the ages united in the story of the wrath of Achilles and of the wanderings of Odysseus. The mighty warriors of that day were models of physical courage and de-lighted in slaughter and destruction. Yet, when their feuds were laid aside for a time, they were not ashamed to listen to the deeds of war, love and revenge, clothed in the sensuous imagery of that age. The Odyssey frequently tells us " and a divine bard sang gloriously." Indeed the poet was a welcome guest in the palace of every Achaean king. The land of Aeneas brought forth its bards and in the Augustian age they were 136 THE MERCURY. among the most honored of men. The populace loved poetry and the proud patricians were not slow in helping a poor poet. Thus, Horace, a clerk, becomes a gentleman of leisure under the patronage of Maecenas. In all the Imperial city there was a genuine love for the Muses' art. When the mistress of the world gave way before the barbarian hordes, the love of song still continued. The Germans, with all their vigor and brut-ality, were delighted with the rude rhymes of their day. Our Saxon ancestors loved the fierce lines of Beowulf, brimful of a coarse brutality and horrible murders. Such was the poetry which delighted our Saxon forefathers as they drank and ca-roused in their banquet halls. And then, when the scene of the world's progress shifted to the British Isles and Albion as-sumed the leadership in the world's affairs poetry was given a new impulse. The long line of poets from Spenser to Tennyson have fashioned for themselves monuments which will endure. In England the poets have received every consideration. Many of them have been pensioned by the government. The office of poet-laurate has been a glittering ideal for every English bard. The free air of America has inspired many of her rugged sons to song and during the past century a noble company of poets appeared. Thus, have the poets flourished since the earth first cradled the infant soul of man. They have been universally loved because they have spoken to the heart. They have furnished the inspiration tor useful deeds. They have supplied the balm of Gilead for many a heart wound. They have armed the mightiest of warriors, they have soothed the most timid of women. The kingly Gladstone found daily help in the study of Homer. His manly character gained strength for mighty political battles through contact with the poets. Such has been the influence of the poetic muse upon the world. But times have changed. In this land of ours a new influence has appeared. It has quickened the national pulse. Under its spell material progress has been so great that the sluggish blood of Europe has been amazed at the rush of our national life. Today America is setting the pace for the rest of the world. In the material things of life Columbia is supreme. But as a nation we have paid for this supremecy. THE MERCURY. 13; We have given up that which satisfies the soul for that which delights the body for a time. As a nation we are unacquainted with the poets. Of course everyone knows the names of the great poets and can tell works they have written. But how many are acquainted with the works themselves ? How many can repeat from memory a half dozen lines from the works of four different poets ? We Americans no longer see visions in the poets' lines. We are too commonplace. We have for-gotten that the poets have clothed the infinite in finite terms. Indeed, by foresaking the poetic Muse, we have lost the very breath of heaven. What is the cause of this national indiffer-ence to the masters of English verse ? Let me tell you a story. Two lads of nine go out for a walk in the woods and with child-like eagerness search for treasures. The one is attracted by the smooth stones, gleaming in the bed of the foaming brook. He takes off his shoes and stockings and wades in the rushing waters. He gathers a great heap of the shining pebbles. He fills his pockets and places the rest in his hat. The other boy cares not for the flinty baubles but finds delight in the flowers growing on the grassy bank of the stream. At length they start on their way homeward. The pebbles in the hat become so heavy that their owner is obliged to fling them away and those in his pockets become so heavy that they are a burden. At last they reach their home and the boys show their treas-ures. The first boy tired out by his heavy burden drops the stones on the floor and the white pebbles are not as beautiful as when they lay in the bed of the stream under the bright sun. The second boy puts his flowers in water and for a week their soft colors are a reminder of the glorious woods. Like the first boy we Americans are too much occupied with the pebbles, material things of life. We neglect the flowers, the poetry of life, which can open to us a glimpse of the eternal. It is no wonder that Americans grow old before their time, that when we contemplate the temporal comforts which we have secured, there comes a satiety which is almost a loathing. The Ameri-can method has made life a scramble for wealth and position, a ceaseless round of duties. No time is there for a fellowship with earth's choicest spirits. The business man will tell you he 138 THE MERCURY. has no time for poetry. We of the coming generation are catching his spirit. Oh, what a mistake! By shunning the companionship of the poets we are cutting ourselves off from the noblest thoughts of the world. Our plea is for a wider ac-quaintance with the poets. Our desire is that the gems of poetry may be fixed in the halls of memory. The poet has a message for every experience of life. Thus, when the tempter comes luring us into the paths of questionable pleasure, the message of the Scottish bard rings out: " Pleasures are like poppies spread, You seize the bloom, its beauties shed ; Or like the snowfall along the river, One moment white, and melts forever ; Or like the Borealis rays which flit Ere you can point their place ; Or like the rainbow's lovely form, Evanishing amid the storm." When the madness of man is upon us and in our folly we be-gin to judge our fellowmen, Joaquin Miller, the poet of the Sierras, reminds us: " In those whom men pronounce as ill I find so much of goodness still ; In those whom men pronounce divine I find so much sin and blot. I hesitate to draw the line When God has not." When we are dissatisfied with our surroundings and long for distant scenes, we should hear the mild rebuke of Emerson: " Why see Italy Who cannot circumnavigate the sea Of thoughts and things at home but still adjourn The nearest matters for a thousand days ? " The poet has a message for those who buy and sell. would be fewer bad bargains if Lowell's lines were memory: 1' Earth gets its price for what Earth gives us, The begger is taxed for a corner to die in, The priest hath his fee who comes and shrives us, We bargain for the graves we lie in ; At the Devil's booth are all things sold, Each ounce of dross costs its ounce of gold ; There held in THE MERCURY. 139 For a cap and bells our lives we pay, Bubbles we earn with a whole soul's tasking ; 'Tis heaven alone that is given away, 'Tis only God may be had for the asking." And then, when life is dark and disappointment and the end of lile are like clouds in the way, how comforting is Tennyson's expression of an eternal hope: " Sunset and evening star And one clear call for me, And may there be no moaning of the bar, When I put out to sea. " But such a tide as moving seems serene, Too full for sound and foam, As that from out the boundless deep Turns again home. " Twilight and evening bell, And after that the dark ; And may there be no sadness of farewell When I embark.- " And though from out the bounre of time and place The flood shall bear me far, I hope to see my Pilot face to face, When I have crossed the bar." These are a few poetic gems from the inexhaustible minds. They are not for weaklings. Poetry is not effeminate as some have affirmed. The ages acknowledged it the language of the soul. It unites the mortal with the immortal. It brings the largest vision of opportunity and service. The way is open- Nature abhors a vacuum. Our minds must think some thoughts. Shall we allow the cares and worries of our present existence to cloud minds which are immortal ? Let us keep our hearts in harmony with the Infinite by a companionship with the poets. Then will our souls rise from things of earth to their eternal home. V1/ - 140 THE MERCURY. TOM LAYMOND'S DECISION. STORY. DARE I keep on playing ? How can I give it up? Is it wholly impossible lor me to become both an athlete and a scholar ? These were the words that involuntarily fell from the lips of Tom Laymond as he sat alone in his cosy room in one of the dormitories of the Newton College in one of the New England States, trying as he had tried time and time again, since entering college, to decide whether he should give up his football and his prospects of a position on the " Varsity" eleven and devote all his time to study. Tom Laymond had been born and reared in the little village of Compton in the heart of the Green mountains, and there among the hills and valleys he had developed a strong, vigor-ous body as well as a keen and energetic mind and it was little wonder that during his three years in the acadjmy of a neighboring village he had developed into a star half-back idolized and envied by all the boys of the academy. Now he had entered college and during the two short weeks that he had been there, he had shown such promise that coach Weston had already given him a position as sub-halfback on the " varsity " eleven and had spoken so encouragingly that his hopes for a permanent position were high and not un-reasonably so. But as he had found the opportunities for ath-letic development much greater at the college than at the academy; he found also that his studies would be more diffi-cult and would require much more time. At the beginning of his college career Tom had promised his parents that he would never allow anything to tempt him to neglect his studies. And now he found the questions already mentioned confronting him. With his love for football and his desire to be a great athlete, battling against his determination to keep up his stand-ard of scholarship, no wonder the struggle was a hard one and had to be fought over and over again. Matters with Tom continued this way for several days. Sometimes he would almost determine to play football, regard-less of the cost, and again he would almost decide to give it up. But he kept hard at work under Coach Weston, who being THE MERCURY. 141 much pleased with his efforts placed him in a game with one of the rival colleges as " varsity " half-back and kept him in during the entire game. It was a hard contest but Tom was finally pushed over the goal line for a touchdown which won the game. And as he limped wearily from the field, Jack Leighton, one of his warmest admirers, called him aside and introduced his sister Hazel. Bruised, torn, and covered with the dust and dirt of the battle, it was little wonder that Tom felt slightly confused as he looked into the face of this fair maiden. For Hazel Leigh-ton was beautiful enough to set the heart of any man throb-bing, let alone that of this young athlete. Tom hurried away to dress but those few moments that he had gazed into the face of Hazel Leighton had wrought a great change in the heart of Tom Laymond and more than this as he hurried away to-ward the gymnasium he overheard some words of admiration which she spoke to her brother. That night the battle with Tom raged more fiercely than ever. A new and powerful argument had sprung up in favor of athletics, for he cherished in his heart the image of beautiful Hazel Leighton, and her words of admiration were constantly passing through his mind. In spite of all this he stood firmly in his resolve to maintain his scholarship and finally after toss-ing upon his bed until dawn was stealing over the eastern hill-tops, he arose determined that he would give up neither but become both an athlete and a scholar. So quietly and earnestly he went to work on his lessons for the coming day. Having made this decision Tom went about his work and play with an energy and determination that invariably conquers all difficulties, yet many were the trials with which he met dur-ing the remainder of his course, and at times he thought that he would have to fight the old battle over again. But gradu-ally the season drew to a close and with his mind and energies all centered on the final game with Goston University he for a time forgot his troubles. The day for the game finally arrived and early in the after-noon it was called. Before many minutes it was seen that the teams were well matched, so well indeed that during the first - ■ -w l^f^' ' 142 THE MERCURY. half each team scored a touchdown ; but during the second half the ball surged back and forth near the center of the field ; first in possession of one side and then of the other. Finally, with only three minutes to play, Tom broke through the line and by a brilliant dash carried the ball over. For a while it seemed that the Newtonians had gone wild. Cheer after cheer they gave and, rushing from the sidelines, they seized Tom and carried him from the field in triumph. Yet amid all his glory Tom could not fully enjoy himself until he met the smiling eyes of Hazel Leighton and heard her words of praise. Then he gave himself fully to the enjoyment of the occasion feel-ing that those few words from her lips far excelled the plaudits of all his fellow-students. Football season being over Tom soon found time beginning to drag and also to his amazement that he made little, if any, improvement in his class standing, because he was neglecting his physical training and he soon began to see that physical and mental training should go hand in hand; for the trained mind is worthless in a ruined body and a strong body is power-less without a mind to guide it. So each day he was more impressed with the wisdom of his decision to become both an athlete and a scholar. Thus Tom continued throughout his college course. He became not only a football star but also a " forward " on the basketball team and " crack " shortstop of the baseball nine. Yet his work did not suffer and at the close of his college course he ranked second in his class. But he won also what he prized far more than all his honors and that was the heart and hand of Hazel Leighton, and one beautiful evening in June as they strolled along the pathway from the college talking, of the days when they were almost strangers, Hazel turning to Tom said : " Now. I want to tell you how I first came to love you. I admired you first as an athlete, afterward as a student; and I soon found that one worthy of so much admiration was worthy also of my love." And Tom clasping her in his arms replied: " Then you also, above all things else, I owe to my decision." THE MERCURY. 143 CHARACTER AND ITS INFLUENCE. Bv ZENAS O. FISCUS, '07. Character is one of the greatest motive powers in the world. In its noblest embodiments it :xemplifies human nature in its highest forms, for it exhibits man at his best. Although genius may command admiration, character the more secures respect. The former is more the product of brain-power, the latter of heart-power, and in the long run it is the heart that rules in life. A man to possess a noble character need not be a great man as the world classes great men. That man has a true, noble character who uses his gifts rightlv and does his duty in what-ever station of life he may be situated. At the same time while duty, for the most part, applies to the conduct of affairs in common life by the average of common men, it is also a sustaining power to men of the very highest standard of character. They may not have money or property or learning or power; and yet they may be strong in heart and rich in spirit. And whoever strives to do his duty faith-fully is fulfilling the purpose for which he was created and is building up in himself the principles of a manly character. Intellectual culture has no necessary relation to purity or excellence of character. A man may be accomplished in art, literature and science and yet in honesty, virtue, and the spirit of duty might well pattern after some poor, illiterate peasant. But back of character lies a chain of actions, thoughts, and feelings each of which contributes to the education of the temper, the habits, and the understanding, and exercises an in-evitable influence upon al! the acts of our future life. There-fore with the light of great examples to guide us, every one is not only justified but in duty bound, to aim at reaching the highest standard of character. Men of high character carry its influence wherever they go When Washington consented to act as commander-in-chief of the patriot army during the Revolutionary war, it was felt as if the strength of the American forces had been doubled. Again, many years later, in 1789, when Washington, grown old, had withdrawn from public life and was living in retirement at Mt -.-.- . ■ -*- — . .--.'., «.-«. - 144 THE MERCURY. Vernon, and war with France seemed imminent, President Adams wrote to him saying, " We must have your name if you will permit us to use it; there will be more efficiency in it than in many an army." Such was the esteem in which the great President's noble character and eminent abilities were held by his countrymen. Thus Washington left behind him the ex-ample of a great and noble character as a model for his nation to form themselves by in all ages to come. Then again a nation must possess character if it would en-dure and this is secured only through the character of the in-dividual. Where national character ceases to be upheld a nation may be regarded as next to lost. When such a state is reached that honor and obedience are seemingly lost, the only remedy is the restoration of individual character and if this be irrecov-erably lost there will be nothing left worth saving. THE MERCURY. 145 THE CONSUMMATION. w F. MOSER, '07. HY should we turn to lesser art When free in nature 'round By far degree the rarest hue, The truest song is found ? Awakened by the day's decline, To life they quickly spring, While o'er the land in joyful tones All nature's heart doth sing. What hue is like the dying hue The darkening evening holds ? Its crimson and its amber sweep In rolling, swelling folds? Among the kingdoms of the clouds, The monarch's royal robe, It well portrays in flashing rays That monarch's crown is love. What note is like the swelling chord That from the wild birds come, When at the evening winging swift To distant forest home? Its melody floats earthward While the volume rolls along, As 'neath the sky swift passes by The songster and his song. It almost seems as if the sky Were painted in our sight While from its portals sweetly sounds The chorus of the night; And though the arching dome may seem To lose its last bright ray, The gloom but serves to usher in The glory of the day. ^MflNBfl 146 THE MERCURY. "THE SPECKLED HORSE." BY H. A. MCGILL, '06. The time—evening of Feb. 7th, in the year of our Lord 1902; the place—the great city of London ; and the man Jim Grath —criminal, ex-convict and kidnapper. " I'm tired, so tired, sir, you said we'd soon see the Beautiful Lady." The brave little voice quivered pitifully, and the great blue eyes of the tiny lad in kilts, looked up fearlessly, if full of tears, into the hardened face of the man. All day long they had tramped these two, " miles and miles " it seemed to little Rob, from the handsome home where he had lived with the " Beautiful Lady," to the strange and narrow streets through which this queer man now hurried him. The " Beautiful Lady " was a name the child had given to the step-mother, whose short stay in the home of his grave, silent father had brought days of unknown and undreamed of happiness to little Rob. Days, which had suddenly passed away, when one stormy night, she came with* flushed face, and tear-bright eyes, to say good-bye to him. "Why had she gone ? The question had been in the child's mind ever since that fatal night, but he dared not ask the father, whose love had, until her coming, been the one bright spot in his lonely little life. For, to this, the child of his first wife, the man, judged by acquaintances to be cold, haughty, and mercenary, had given the love of a heart long hidden from the world, and the child, in the wonderful wisdom of his childhood, had accepted it without question. In this same spirit of unquestioning faith, the boy had held out his tiny hands to the " Beautiful Lady," when she came through her marriage of convenience, to the home of the man whom the world called her fit companion for life's journey, the man who seemed as cold and proud as she herself. So it was, that despite her bitterness, and her cynicism, this little child had wrought a miracle, and through the love which sprang up in her heart for the son, grew the love, that suffered in secret for the father. Of course this state of affairs should have soon ended in a wonderful " finale" of enlightment for the man,and joy for the THE MERCURY. 147 woman, the chief goal of the romantacist should have been reached at once, and " all gone merrily as a marriage bell." Yet real life rarley runs along the lines of romance, and sad truth compells the statement that these unhappy people were at last forced, through their many quarrels, into a permanent separation. These things, however, Rob could not understand. Had not he said that he would take care of her, and buy her everything in the world, when he was a big man ! But she had only smiled at this generous offer, and hugged him tight, so tight, that it almost hurt, then put him down quickly, and gone away out into the dark night, never to come back to him again. Now, this morning while he played near the edge of the park, all alone with his thoughts, this strange, good-natured man had come. He had told him all about her, the " Beautiful Lady," and the man seemed to know her well, and had prom-ised to take him to her so that he could ask her again to stay with him. She had given him the Speckled Horse, maybe she was sorry now, and wanted him for herself. " You see the Speckled Horse is very nice" he had told the strange man as he showed his treasure, " and maybe she will come back if she can have him again." But now he was very, very tired, and the Speckled Horse was so heavy. He seemed to have sharp edges and points all over him, that stuck into Rob's arms and chest as he walked, and hurt, then, all of a sudden, he jumped out of his arms, and went rolling off into the gutter, and Jim, the strange man, who now did not smile, any more, but scowled, gave Rob a hard jerk when he tried to go after him, and said " come along in here young one." He did not even seem to remember that "the Speckled Horse was very nice'' and " had belonged to her." Into a strange, foulsmelling house they hurried, and left that wonderful steed to perchance an awful fate. Rob could not understand again, and he sobbed aloud. Lights hurried to and fro in the great suburban mansion, and over its surrounding parks. All afternoon the searchers had been working, and now returned only to report fruitless labors, and start once more upon their quest. To the man who sat there worn with anxious dread in the midst of his 148 THE MERCURY. riches, the minutes dragged as hours and were far out-stripped by his bitter thoughts. Suddenly upon the threshold of the great library door stood the woman; she, whom he had thought to use as a figure-head in his handsome mansion; she, whose beauty was to have impressed his acquaintance, just as his wealth and position had already done ; the woman, to whom much had been given, according to his worldly stand-point, but who had failed him, and repaid his bounty by the disgrace of his name. With one quick impulsive gesture she held out her arms toward him, then suddenly dropping them asked, in a voice so broken and changed, that he scarcely recognized it, " The boy, have you not yet found him ?" He rose quickly to his feet and, faced her in his bitterness. " What is that to you ?" he said, "You can not care, or else you would not so soon have left both him and me. Why do you come here now to taunt me that I have lost him ?" Turning her face from the scorn of his angry eyes, she answered brokenly," "Because I loved him too, and——" " And ? and what ?" he questioned," You," came the almost inaudible reply. In the great room silence reigned—a silence that could be felt; then, as a log burned itself out and fell upon the hearth the man lifted his bowed head and crossed over to his wife. As he raised her down-cast face between his hands, he looked deep into the eyes, where sorrow struggled with a light before unseen, and said in a voice made gentle through a great hu-mility. "Let us go, and search for him together." [TO BE CONTINUED.] %> THE MERCURY Entered at the Postoffice at Gettysburg as second-class Matter VOL. XIII GETTYSBURG, PA., OCTOBER, 1905 No. 5 Editor-in-chief HARRIET A. MCGILL, '06 Exchange.Editor MARY B. MCGILL, '06 Business Managers THOMAS FAUST, '07 E. VICTOR ROLAND,'07 Associate Editors - H. F. SMITH, '07 CLIFFORD HARTMAN, '07 W. B. RICK, '07 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. To the Freshmen of Pennsylvania College : Dear Friends, Years come and go, and once more it is the duty as well as the great pleasure of a MERCURY staff to welcome the new class which has entered the portals of our Alma Mater. Wel-come— how significant is the word, what hope of future promise does it contain, and how great the expectations which its utter-ance arouses. We need you, newcomers, that is what it means. We need you in the Y. M. C. A., in the class-rooms, on the athletic field, in the halls of our rival literary societies, and greatly indeed does the MERCURY need your help and coopera-tion. Do not let the feeling that you are strangers withhold your interest in your College—she belongs \.o you, use her. If I50 THE MERCURV. you have ambition, do not fear the fate of brave Caesar; there is no " honorable man " among our higher classmen who will condemn you—start in and win. There is, for instance, a priz*, which the Pen and Sword society has offered for the best pro-duction of any kind, to be published in our college monthly. There are but three more numbers to be issued by the present staff, and until this number, no one has tried for that prize Do you wonder that you are needed ? Any person handing his prc-duction and a nom de plume to Dr. Himes has a fair trial (or the winning of this prize. One person may write as many articles as he desires, all will be noticed. Do not let our student-body be shamed before the Alumni of the Pen and Sword by the ingratitude of not even trying for the prize, which they so kindly offer. There are more ways than one to show that you are worth something to your Alma Mater. Try this one, Freshmen, and good luck to you. Sincerely, "THE STAFF." As we begin another year in our college course it will be profitable, perhaps, to old students as well as new, to say a few words on athletics. Not to expound many new facts and theories but to impress one and all with the necessity of ath-letic training and encouragement. We have come here to develop and strengthen our minds to encounter the many disappointments, failures, successes, etc., in life. We must keep in mind, however, that an exceedingly well developed mind can accomplish little without a sound, healthy body. Take advantage of our athletic field, gymnas-ium, tennis courts, etc., in your spare moments, and you will develop with your mind, a stronger, healthy body. One is necessarily a companion of the other and if you have ambition some day to amount to something above the ordinary it is nec-essary for you to be sound in body and mind. Then, in concentrating your efforts with those of others, you will be able, if not to make a varsity, to help develop one. This is where the true college spirit lies. No varsity can sue- THE MERCURY. 151 ; ceed without a second team and, when the true love of Alma Mater is present, each one strives unselfishly toward the better-ment of the varsity. Thus in bettering yourself you can at the same time by sincere cooperation promote the standing and welfare of your College. Further, if through some reason you are not able to lend your efforts to the physical making of the varsity, give them good honest support. All efforts will be in vain unless there is a loyal support by the entire student body. Learn the yells and don't be afraid to use them in encouraging the team. When asked for financial support give it promptly and as lib-erally as possible. Give all candidates encouragement and don't be too ready to find fault with the coaching, placing and management of the teams. In short, give your attention to the welfare of the college, which surely includes all that has here been said, and be a good, loyal College man. c. H. The Senior was weary: He had finished his last summer vacation at home, and well launched upon the duties of his last Collegiate year, had been thinking of the future. He had planed wonderful things for himself, this Senior. A career already marked with the word success, a position secured immediately after his graduation, " health, wealth, happiness," and in short many things. In the meantime, however, the Senior fell asleep. It was then that there came to him a strange dream, and a strange vision—the meaning of which he cannot understand so he fain would inquire from the seers of his Alma Mater, as to the interpretation thereof. Although the Senior had never been an athlete he saw himself in the garb of an acrobat, and heard, above the sound of a great concourse of people, the voice of a trainer, whom he had never seen before, yet whose personality seemed strangly familiar, speaking to him, and giv-ing him his final directions. It seems that his task was the climbing of a great promontory, along which there were cer-tain resting places to which the trainer could follow him with ad-vice and encouragement. From the top this eminence how-ever, could be seen a great mass of ice and snow which must i 152 THE MERCURY. be lept before the acrobat could reach another promontory, from whose height he must cast himself into the crowd below. And, in order that through this last feat he might come to no harm, the Senior had prepared for himself a matress to throw before him, and make for himself a landing place. Slowly, and with much hope in his heart he began the ascent, and upon the first resting place was the trainer, who with words of cheer bade him pass on. So was it with the second and third stages, but when he reached the top, without thought of the faithful trainer, he flung his matress before him, and leaped through ice and snow upon the other promontory. So far, all had been well, it was here that fear sized him, as he gazed upon the great depths be-low, and strained his eyes to find a vacant place in the multi-tude where he could throw his matress. It was then, that he burried his face in his hands, and cried in great despair to the trainer, seeking aid in his distress, yet scarce expecting it. Then suddenly as he faltered trembling upon the brink, his trainer as by a miracle stood beside him, and pointing to the matress at his feet, said in that gentle, patient voice, with which he had been want to coach him. " It is too broad— you must return, and make for yourself a narrow one, thus alone will you find room in the crowd below. It was then that the Senior awoke, and now in his bewilder-ment, would know the interpretation of his dream. In truth his wish shall be granted, for he has been blessed above his fellows through the spirit of warning. Thus say the seers. The first promontory is the College course—the second the symbol of his position after leaving his Alma Mater before he has taken his place in the world; the matress is his idea of what that place shall be, and the trainer, well the trainer is known to all men, his name is Experience. PATRONIZE OUR ADVERTISERS. } /*■ FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames. Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. L Bendei 37 Baltimore St., Gettysburg, Pa. The Windsor Hotel 1217-29 Filbert St., Philadelphia. Headquarters for Students. Thoroughly Renovated, Refurnished and Remodeled FRANK M. SCHEIBLEY, Manager. Graduate of Lafayette College 1898. A Complete Encyclopedia of Amateur Sport Spalding's Official Athletic Almanac FOR 1905. EDITED BY J. E. SULLIVAN (Chief of Department of Physical Culture. Louisiana Purchase Exposition). Should be read by every college student, as it contains the records of all college athletics and all amateur events in this country and abroad. It also contains a complete review of Olympic Games for the official report of Director Sullivan and a resume of the two days devoted to sports in which savages were the only contestants, in which it is proved conclusively that savages are not the natural born athletics we have heretofore supposed them to be. This is the first time in which the athletic performances of savages have ever been systematically recorded. This is the largest Athletic Almanac ever published, containing 320 pages. Numerous illustrations of prominent athletes and track teams. Price rp Cents. For sale by all newsdealers and A. G. SPALDING