On the 19 July 1916, the Australian Imperial Force fought in their first major battle on the Western Front in World War I. The Battle of Fromelles, as it has come to be known, which lasted only 24 hours, has come to rep resent one of the most tragic battles in Australia's military history. Despite, the terrible loss of human life suffered by the Australian Imperial Force at Fromelles, this battle was to be lost in Australia's history until recently. The quest of one man, Lambis Englezos, to find the remains of the Australian soldiers from the Battle of Fromelles who were declared missing in action has not only sparked Australians' interest in this particular battle but has also opened the debate on the Australian Government's involvement in locating and then relocating our war dead. The Australian Government since the end of the Graves Registration Unit in 1922 has refused to support the speculative searching for the. remains of Australia' s war dead. Instead, the position of the Australian Government has been to take appropriate action only if and when the remains of Australian war dead are discovered by accident. This was reflected in The Australian Defence Instructions {General) Missing in Action Presumed Killed : Recovery of Human Remains of Australian Defence Force Members of 1996, which outlined the policies and procedures of the Australian Government and the Australian Defence Force. However, the persistence of Lambis Englezos to prove his theory to the Australian Government brought the Australia Defence force policy of 1996 under scrutiny and highlighted its inadequacy in dealing with his claim . Lambis Englezos was convinced the remains of 250 Australia and English soldiers remained buried in burial pits at Pheasant Wood, undisturbed since they had been buried there by the Germans after the Battle of Fromelles . Consequently, new procedures were to be put in place to analyse the evidence presented by Lambis Englezos pertaining to burial pits at Pheasant Wood, in order to determine whether or not the site should be investigated by the Australian Government. Similar non- government pressure caused the Australian Government to assist in the attempts to locate the wrecks of HMAS Sydney and Australian Hospital Ship 'Centaur'. The success of the investigation of the burial pits at Pheasant Wood, and hence the discovery of the 250 Australian and English soldiers who had been missing for 94 years has resulted in a change in the Australian Defence Force policy. In 2009, the Australian Defence Force released a revised policy relating to the recovery of human remains of Australian Defence Force Members missing in action. The amendments of the 2009 Australian Defence Force policy reflect the framework that was implemented during the investigation into the missing at Fromelles. The discovery of the remains of Australian soldiers at Frome lies and the quest of Lambis Englezos generated a significant amount of media attention. This resulted in increasing community interest in the missing soldiers of Fromelles and the growing public pressure on the Australian Government to react . Since the discovery of the remains of Australian soldiers at Fromelles in 2008, the Australian Government has invested to date $6 .2 million. Each soldier is being DNA tested in hope of proving his identity and individually reburied in the newly constructed Fromelles (Pheasant Wood) Cemetery. The debate that has ensued since the discovery of the missing soldiers of Fromelles is related to the moral questions as to the right method of honouring our war dead. Should the Australian Government make every effort to relocate our war dead? Or, is there a time when their remains should be left in peace and honoured through other ways? The Australian Defence Force policy released in 2009 was revised in order to provide a more structured and appropriate framework for the Australian Defence Force and the Australian Government to investigate claims of the human remains of our missing war dead. However, the discovery of two shipwrecks from World War II, The HMAS Sydney and the Australian Hospital Ship 'Centaur' highlight the inconsistency of the policy. The inconsistencies lie in the decisions made by the Australian Government in the recovery of the remains. The Australian Government has gone above and beyond the boundaries of its previous policy to recover the remains of the Australian soldiers at Fromelles . However in the instances of the HMAS Sydney and the Australian Hospital Ship 'Centaur' no effort has been made to recover any remains, nor has there been any discernable public pressure to recover such remains. It is recommended that the Australian Government and the Australian Defence Force adopt a policy that is consistent in its treatment of the remains of Australia's war dead.
En las últimas décadas se ha construido una nueva imagen del mundo rural pampeano que ha complejizado el análisis con nuevos temas, métodos y fuentes. En estos estudios si bien los pulperos y pulperías están presentes siempre figuran de manera lateral o complementaria. En este trabajo me propuse profundizar el estudio de pulperos y pulperías rurales una vez reconocida su influencia en materia económica, política y social tanto en la campaña en su conjunto como hacia el interior de los pueblos. El tema elegido entonces responde a la necesidad de un estudio exclusivo y exhaustivo sobre un grupo que entendemos ha cumplido una función muy relevante como elemento central en la expansión, ocupación y estructuración de la sociedad rural bonaerense al igual que lo fueron las estancias, los fuertes y las parroquias. La expansión y consolidación de la campaña bonaerense ha sido acompañada por el despliegue comercial en las últimas décadas del siglo XVIII. Podemos hablar de un fenómeno de retroalimentación entre comerciantes y explotaciones ganaderas protagonizado con frecuencia por las mismas personas. En este sentido las pulperías contribuyeron a la formación de pueblos, la ocupación de nuevas tierras y el desarrollo de relaciones pacíficas con los pueblos originarios, aunque a veces fueron agentes disruptores. Nos queda claro que las pulperías eran engranajes importantes dentro de la economía local y ubicaban a sus propietarios por encima de la mayoría de los productores. Sin embargo muchos pulperos también eran productores o viceversa y esa diversificación les permitía disminuir los riesgos y las posibilidades de "naufragio". Creemos haber matizado y en algunos casos rechazado algunas de las imágenes literarias que en general configuraron una visión muy negativa de los pulperos y sus negocios. El pulpero no era muy distinto a su clientela y formaba parte de las costumbres predominantes de la campaña más allá de tener, en muchos casos, una posición económica más holgada. En este sentido, muchos pulperos fueron vecinos referentes en sus pueblos cumpliendo distintas funciones más allá de la fundamental que era el abastecimiento de bienes básicos, ocuparon cargos en el andamiaje institucional y se erigieron en la "voz del pueblo". La posición privilegiada de algunos pulperos les permitía evadir el peso de la justicia y cuando ocupaban cargos sacar provecho de ellos. Esto refuerza la idea de connivencia entre comercializadores locales y el aparato institucional local en torno al usufructo del tráfico de cueros que cada vez se hacía más rentable. ; A new image of the pampas countryside which has deepen analysis with new topics, methods and sources have been built in recent decades. These studies while the pulperos and pulperías are always present contains side or supplementary way. In this work I decided to extend the investigation of pulperos and rural pulperías recognized once its influence on economic, political and social both in the campaign as a whole towaqrds the interior of the peoples. The theme chosen then responds to the need for a unique study and extensive envelope a group we understand has fulfilled a role as a central element in the expansion, occupation and structuring of the Buenos Aires rural society as were the rooms, the strong and the parishes. The expansion and consolidation of the Buenos Aires campaign has been accompanied by the commercial deployment in the last decades of the 18th century. We can speak of a starred feedback between businesses and farms phenomenon often by the same people. In this sense the pulperías helped peoples training, the occupation of new land and the development of peaceful relations with the aborigines, although sometimes were agents disruptors. Us clearly that the pulperías were important gear of the local economy and placed their owners than most of the producers. However, many pulperos were also producers or vice versa and that diversification allowed them to reduce the risks and the potential for "shipwreck". We believe having tinged and in some cases rejected some literary images that in general set up a very negative view of the pulperos and their businesses. The pulpero was not very different to its clientele and was part of the prevailing customs of the campaign more than have, in many cases, a more ample economic position. In this sense, many pulperos were relating neighbors in their villages perform various duties beyond the fundamental being the supply of basic goods, occupied positions in the institutional scaffolding and erected in the "voice of the people". The privileged position of some pulperos allowed them to evade justice weight and when positions take advantage of them. This reinforces the idea of collusion between marketers premises and the local institutional apparatus in the usufruct of leather that increasingly more profitable traffic. ; Fil: Carrera, Julián. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación; Argentina.
En las últimas décadas se ha construido una nueva imagen del mundo rural pampeano que ha complejizado el análisis con nuevos temas, métodos y fuentes. En estos estudios si bien los pulperos y pulperías están presentes siempre figuran de manera lateral o complementaria. En este trabajo me propuse profundizar el estudio de pulperos y pulperías rurales una vez reconocida su influencia en materia económica, política y social tanto en la campaña en su conjunto como hacia el interior de los pueblos. El tema elegido entonces responde a la necesidad de un estudio exclusivo y exhaustivo sobre un grupo que entendemos ha cumplido una función muy relevante como elemento central en la expansión, ocupación y estructuración de la sociedad rural bonaerense al igual que lo fueron las estancias, los fuertes y las parroquias. La expansión y consolidación de la campaña bonaerense ha sido acompañada por el despliegue comercial en las últimas décadas del siglo XVIII. Podemos hablar de un fenómeno de retroalimentación entre comerciantes y explotaciones ganaderas protagonizado con frecuencia por las mismas personas. En este sentido las pulperías contribuyeron a la formación de pueblos, la ocupación de nuevas tierras y el desarrollo de relaciones pacíficas con los pueblos originarios, aunque a veces fueron agentes disruptores. Nos queda claro que las pulperías eran engranajes importantes dentro de la economía local y ubicaban a sus propietarios por encima de la mayoría de los productores. Sin embargo muchos pulperos también eran productores o viceversa y esa diversificación les permitía disminuir los riesgos y las posibilidades de "naufragio". Creemos haber matizado y en algunos casos rechazado algunas de las imágenes literarias que en general configuraron una visión muy negativa de los pulperos y sus negocios. El pulpero no era muy distinto a su clientela y formaba parte de las costumbres predominantes de la campaña más allá de tener, en muchos casos, una posición económica más holgada. En este sentido, muchos pulperos fueron vecinos referentes en sus pueblos cumpliendo distintas funciones más allá de la fundamental que era el abastecimiento de bienes básicos, ocuparon cargos en el andamiaje institucional y se erigieron en la "voz del pueblo". La posición privilegiada de algunos pulperos les permitía evadir el peso de la justicia y cuando ocupaban cargos sacar provecho de ellos. Esto refuerza la idea de connivencia entre comercializadores locales y el aparato institucional local en torno al usufructo del tráfico de cueros que cada vez se hacía más rentable. ; A new image of the pampas countryside which has deepen analysis with new topics, methods and sources have been built in recent decades. These studies while the pulperos and pulperías are always present contains side or supplementary way. In this work I decided to extend the investigation of pulperos and rural pulperías recognized once its influence on economic, political and social both in the campaign as a whole towaqrds the interior of the peoples. The theme chosen then responds to the need for a unique study and extensive envelope a group we understand has fulfilled a role as a central element in the expansion, occupation and structuring of the Buenos Aires rural society as were the rooms, the strong and the parishes. The expansion and consolidation of the Buenos Aires campaign has been accompanied by the commercial deployment in the last decades of the 18th century. We can speak of a starred feedback between businesses and farms phenomenon often by the same people. In this sense the pulperías helped peoples training, the occupation of new land and the development of peaceful relations with the aborigines, although sometimes were agents disruptors. Us clearly that the pulperías were important gear of the local economy and placed their owners than most of the producers. However, many pulperos were also producers or vice versa and that diversification allowed them to reduce the risks and the potential for "shipwreck". We believe having tinged and in some cases rejected some literary images that in general set up a very negative view of the pulperos and their businesses. The pulpero was not very different to its clientele and was part of the prevailing customs of the campaign more than have, in many cases, a more ample economic position. In this sense, many pulperos were relating neighbors in their villages perform various duties beyond the fundamental being the supply of basic goods, occupied positions in the institutional scaffolding and erected in the "voice of the people". The privileged position of some pulperos allowed them to evade justice weight and when positions take advantage of them. This reinforces the idea of collusion between marketers premises and the local institutional apparatus in the usufruct of leather that increasingly more profitable traffic. ; Fil: Carrera, Julián. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación; Argentina.
En las últimas décadas se ha construido una nueva imagen del mundo rural pampeano que ha complejizado el análisis con nuevos temas, métodos y fuentes. En estos estudios si bien los pulperos y pulperías están presentes siempre figuran de manera lateral o complementaria. En este trabajo me propuse profundizar el estudio de pulperos y pulperías rurales una vez reconocida su influencia en materia económica, política y social tanto en la campaña en su conjunto como hacia el interior de los pueblos. El tema elegido entonces responde a la necesidad de un estudio exclusivo y exhaustivo sobre un grupo que entendemos ha cumplido una función muy relevante como elemento central en la expansión, ocupación y estructuración de la sociedad rural bonaerense al igual que lo fueron las estancias, los fuertes y las parroquias. La expansión y consolidación de la campaña bonaerense ha sido acompañada por el despliegue comercial en las últimas décadas del siglo XVIII. Podemos hablar de un fenómeno de retroalimentación entre comerciantes y explotaciones ganaderas protagonizado con frecuencia por las mismas personas. En este sentido las pulperías contribuyeron a la formación de pueblos, la ocupación de nuevas tierras y el desarrollo de relaciones pacíficas con los pueblos originarios, aunque a veces fueron agentes disruptores. Nos queda claro que las pulperías eran engranajes importantes dentro de la economía local y ubicaban a sus propietarios por encima de la mayoría de los productores. Sin embargo muchos pulperos también eran productores o viceversa y esa diversificación les permitía disminuir los riesgos y las posibilidades de "naufragio". Creemos haber matizado y en algunos casos rechazado algunas de las imágenes literarias que en general configuraron una visión muy negativa de los pulperos y sus negocios. El pulpero no era muy distinto a su clientela y formaba parte de las costumbres predominantes de la campaña más allá de tener, en muchos casos, una posición económica más holgada. En este sentido, muchos pulperos fueron vecinos referentes en sus pueblos cumpliendo distintas funciones más allá de la fundamental que era el abastecimiento de bienes básicos, ocuparon cargos en el andamiaje institucional y se erigieron en la "voz del pueblo". La posición privilegiada de algunos pulperos les permitía evadir el peso de la justicia y cuando ocupaban cargos sacar provecho de ellos. Esto refuerza la idea de connivencia entre comercializadores locales y el aparato institucional local en torno al usufructo del tráfico de cueros que cada vez se hacía más rentable. ; A new image of the pampas countryside which has deepen analysis with new topics, methods and sources have been built in recent decades. These studies while the pulperos and pulperías are always present contains side or supplementary way. In this work I decided to extend the investigation of pulperos and rural pulperías recognized once its influence on economic, political and social both in the campaign as a whole towaqrds the interior of the peoples. The theme chosen then responds to the need for a unique study and extensive envelope a group we understand has fulfilled a role as a central element in the expansion, occupation and structuring of the Buenos Aires rural society as were the rooms, the strong and the parishes. The expansion and consolidation of the Buenos Aires campaign has been accompanied by the commercial deployment in the last decades of the 18th century. We can speak of a starred feedback between businesses and farms phenomenon often by the same people. In this sense the pulperías helped peoples training, the occupation of new land and the development of peaceful relations with the aborigines, although sometimes were agents disruptors. Us clearly that the pulperías were important gear of the local economy and placed their owners than most of the producers. However, many pulperos were also producers or vice versa and that diversification allowed them to reduce the risks and the potential for "shipwreck". We believe having tinged and in some cases rejected some literary images that in general set up a very negative view of the pulperos and their businesses. The pulpero was not very different to its clientele and was part of the prevailing customs of the campaign more than have, in many cases, a more ample economic position. In this sense, many pulperos were relating neighbors in their villages perform various duties beyond the fundamental being the supply of basic goods, occupied positions in the institutional scaffolding and erected in the "voice of the people". The privileged position of some pulperos allowed them to evade justice weight and when positions take advantage of them. This reinforces the idea of collusion between marketers premises and the local institutional apparatus in the usufruct of leather that increasingly more profitable traffic. ; Fil: Carrera, Julián. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación; Argentina.
In his now classic essay on the « Régimes d'historicité », the French historian François Hartog (2003) has very well described the effect of globalisation, democratisation and mass consumerism on our relation with the past and thus, with heritage. In the course of the 1970's, at a time when the ink of the Venice Charter was barely dry, postmodernity triggered a loss of collective anchoring and memory, paradoxically accompanied by an amplification of the thirst for commemorations, in the name of identity or heritage. Pierre Nora's great endeavour « Les lieux de mémoire », fully corresponds to this « presentism » era, including aside from monuments, museum and archives, intellectual constructions such as the Larousse encyclopaedia (Nora 1989). It very well illustrates the « extension of the heritage domain » as defined by the sociologist Nathalie Heinich (2009). In our « post-monumental » era, anything can possibly become heritage, regardless of scale, of artistic qualities, of age or ontological degree – from tangible to intangible. This is a sign of times. Following the example of Nelson Goodman replacing the essentialist definitions of art with the question « When is there art ? » (Goodman 1976), we should consider focusing on a dynamic and operational definition of heritage. The question « When is there heritage ?» better correspond to contemporary cultural studies and our attempt to understand « heritagization »; it contains the idea of a performative action, implying new actors, new dynamics, new process, new research questions, new difficulties and new opportunities. And by necessity new concepts. We are far from rejecting theories from the past which provided us with effective and stimulating tools. But who could still imagine today, in the situation we described, that any system could fully encompass the heritage reality as the grand theories – Brandi, Riegl,… – succeeded to do? The repeated attempts to get the Venice charter revised from the 1970's on (Houbart 2014), and the multiplication of thematic documents and charters are the best illustration of this impossibility. But while postmodern thinkers made us suspicious towards large systems, they also made us more modest and above all, more inclined to respect « bricolage », as a most helpful attitude after a shipwreck. We believe that the current return to a case by case approach – as promoted from the interwar period by theoreticians such as Ambrogio Annoni (1946) – often mostly relying on practical constraints such as reuse and technical performances, combined with the use of decontextualised concepts – separated articles from the Venice Charter, for example – and practices – using the Ise shrine periodical rebuilding to advocate any reconstruction project – doesn't mean to accept a cynical relativism in answer to the cause of a capital-intensive machine. But in practice, we cannot deny that it has sometimes been the case: the clearest examples are the debates addressing the reconstruction of monuments all over Europe, based on a jumble of arguments confusing the pure mercantilism of the tourism industry or unconfessed political reasons with post-conflict identity issues or religious traditions (Monumental 2010). Reflecting on such reconstruction projects, raising questions of identity, has convinced us of the incompleteness of the toolkit we inherited from 20th century theoreticians. Though still perfectly relevant to address the issues that were already present at the time when they were elaborated, they might prove inappropriate to address new types of heritage, new concerns, new issues such as cultural tourism, inclusive approaches, modern heritage or the digital turn. In this context, we have been drawn to look at texts outside the conservation sphere, starting from ontology of art and analytical philosophy. We discovered that taking a step to the side could provide a stimulating insight on heritage conservation problems. In fact, it is not surprising that, facing what many have called a heritage inflation, some new actors could help us. Now that heritage has quitted the monuments sphere to encompass any material or immaterial reality worthy of conservation and that the expert point of view is challenged by the ones of a broad range of stakeholders, from the user to the investor, it becomes interesting to look at this reality from different points of view borrowed to a wide range of human sciences such as law, communication, aesthetics, semiotics, anthropology or philosophy, to name a few. Together with our colleague Muriel Verbeeck, we are currently gathering texts in order to propose an anthology that could complement the existing ones in helping to fill conceptual gaps and throw a reinvigorating light on new problems raising old questions. The originality of the project is to chose most texts outside the conservation world, and to address movable and immovable heritage at the same time. During our presentation, we will provide some examples of the usefulness of these new concepts, some already known by a number of conservators – such as the distinction proposed by Nelson Goodman between allography and autography (Goodman 1976) –, some not – the impact of intention on identity, based on texts by Theodore Scaltsas (1981), for example –, and will encourage the members of the committee who might be interested in this approach to contribute to the project. ; Peer reviewed
-Leslie G. Desmangles, Joan Dayan, Haiti, history, and the Gods. Berkeley: University of California Press, 1995. xxiii + 339 pp.-Barry Chevannes, James T. Houk, Spirits, blood, and drums: The Orisha religion in Trinidad. Philadelphia: Temple University Press, 1995. xvi + 238 pp.-Barry Chevannes, Walter F. Pitts, Jr., Old ship of Zion: The Afro-Baptist ritual in the African Diaspora. New York: Oxford University Press, 1993. xvi + 199 pp.-Robert J. Stewart, Lewin L. Williams, Caribbean theology. New York: Peter Lang, 1994. xiii + 231 pp.-Robert J. Stewart, Barry Chevannes, Rastafari and other African-Caribbean worldviews. London: Macmillan, 1995. xxv + 282 pp.-Michael Aceto, Maureen Warner-Lewis, Yoruba songs of Trinidad. London: Karnak House, 1994. 158 pp.''Trinidad Yoruba: From mother tongue to memory. Tuscaloosa: University of Alabama Press, 1996. xviii + 279 pp.-Erika Bourguignon, Nicola H. Götz, Obeah - Hexerei in der Karibik - zwischen Macht und Ohnmacht. Frankfurt am Main: Peter Lang, 1995. 256 pp.-John Murphy, Hernando Calvo Ospina, Salsa! Havana heat: Bronx Beat. London: Latin America Bureau, 1995. viii + 151 pp.-Donald R. Hill, Stephen Stuempfle, The steelband movement: The forging of a national art in Trinidad and Tobago. Philadelphia: University of Pennsylvania Press, 1995. xx + 289 pp.-Hilary McD. Beckles, Jay R. Mandle ,Caribbean Hoops: The development of West Indian basketball. Langhorne PA: Gordon and Breach, 1994. ix + 121 pp., Joan D. Mandle (eds)-Edmund Burke, III, Lewis R. Gordon ,Fanon: A critical reader. Oxford: Blackwell, 1996. xxi + 344 pp., T. Denean Sharpley-Whiting, Renée T. White (eds)-Keith Alan Sprouse, Ikenna Dieke, The primordial image: African, Afro-American, and Caribbean Mythopoetic text. New York: Peter Lang, 1993. xiv + 434 pp.-Keith Alan Sprouse, Wimal Dissanayake ,Self and colonial desire: Travel writings of V.S. Naipaul. New York : Peter Lang, 1993. vii + 160 pp., Carmen Wickramagamage (eds)-Yannick Tarrieu, Moira Ferguson, Jamaica Kincaid: Where the land meets the body: Charlottesville: University Press of Virginia, 1994. xiii + 205 pp.-Neil L. Whitehead, Vera Lawrence Hyatt ,Race, discourse, and the origin of the Americas: A new world view. Washington DC: Smithsonian Institution Press, 1995. xiii + 302 pp., Rex Nettleford (eds)-Neil L. Whitehead, Patricia Seed, Ceremonies of possession in Europe's conquest of the new world, 1492-1640. Cambridge: Cambridge University Press, 1995. viii + 199 pp.-Livio Sansone, Michiel Baud ,Etnicidad como estrategia en America Latina y en el Caribe. Arij Ouweneel & Patricio Silva. Quito: Ediciones Abya-Yala, 1996. 214 pp., Kees Koonings, Gert Oostindie (eds)-D.C. Griffith, Linda Basch ,Nations unbound: Transnational projects, postcolonial predicaments, and deterritorialized nation-states. Langhorne PA: Gordon and Breach, 1994. vii + 344 pp., Nina Glick Schiller, Cristina Szanton Blanc (eds)-John Stiles, Richard D.E. Burton ,French and West Indian: Martinique, Guadeloupe and French Guiana today. Charlottesville: University Press of Virginia; London: Macmillan Caribbean, 1995. xii + 202 pp., Fred Réno (eds)-Frank F. Taylor, Dennis J. Gayle ,Tourism marketing and management in the Caribbean. New York: Routledge, 1993. xxvi + 270 pp., Jonathan N. Goodrich (eds)-Ivelaw L. Griffith, John La Guerre, Structural adjustment: Public policy and administration in the Caribbean. St. Augustine: School of continuing studies, University of the West Indies, 1994. vii + 258 pp.-Luis Martínez-Fernández, Kelvin A. Santiago-Valles, 'Subject People' and colonial discourses: Economic transformation and social disorder in Puerto Rico, 1898-1947. Albany: State University of New York Press, 1994. xiii + 304 pp.-Alicia Pousada, Bonnie Urciuoli, Exposing prejudice: Puerto Rican experiences of language, race, and class. Boulder: Westview Press, 1996. xiv + 222 pp.-David A.B. Murray, Ian Lumsden, Machos, Maricones, and Gays: Cuba and homosexuality. Philadelphia: Temple University Press, 1996. xxvii + 263 pp.-Robert Fatton, Jr., Georges A. Fauriol, Haitian frustrations: Dilemmas for U.S. policy. Washington DC: Center for strategic & international studies, 1995. xii + 236 pp.-Leni Ashmore Sorensen, David Barry Gaspar ,More than Chattel: Black women and slavery in the Americas. Bloomington: Indiana University Press, 1996. xi + 341 pp., Darlene Clark Hine (eds)-A. Lynn Bolles, Verene Shepherd ,Engendering history: Caribbean women in historical perspective. Kingston: Ian Randle; London: James Currey, 1995. xxii + 406 pp., Bridget Brereton, Barbara Bailey (eds)-Bridget Brereton, Mary Turner, From chattel slaves to wage slaves: The dynamics of labour bargaining in the Americas. Kingston: Ian Randle; Bloomington: Indiana University Press; London: James Currey, 1995. x + 310 pp.-Carl E. Swanson, Duncan Crewe, Yellow Jack and the worm: British Naval administration in the West Indies, 1739-1748. Liverpool: Liverpool University Press, 1993. x + 321 pp.-Jerome Egger, Wim Hoogbergen, Het Kamp van Broos en Kaliko: De geschiedenis van een Afro-Surinaamse familie. Amsterdam: Prometheus, 1996. 213 pp.-Ellen Klinkers, Lila Gobardhan-Rambocus ,De erfenis van de slavernij. Paramaribo: Anton de Kom Universiteit, 1995. 297 pp., Maurits S. Hassankhan, Jerry L. Egger (eds)-Kevin K. Birth, Sylvia Moodie-Kublalsingh, The Cocoa Panyols of Trinidad: An oral record. London & New York: British Academic Press, 1994. xiii + 242 pp.-David R. Watters, C.N. Dubelaar, The Petroglyphs of the Lesser Antilles, the Virgin Islands and Trinidad. Amsterdam: Foundation for scientific research in the Caribbean region, 1995. vii + 492 pp.-Suzannah England, Mitchell W. Marken, Pottery from Spanish shipwrecks, 1500-1800. Gainesville: University Press of Florida, 1994. xvi + 264 pp.
-Selwyn R. Cudjoe, John Thieme, The web of tradition: uses of allusion in V.S. Naipaul's fiction,-A. James Arnold, Josaphat B. Kubayanda, The poet's Africa: Africanness in the poetry of Nicolás Guillèn and Aimé Césaire. Westport CT: Greenwood, 1990. xiv + 176 pp.-Peter Mason, Robin F.A. Fabel, Shipwreck and adventures of Monsieur Pierre Viaud, translated by Robin F.A. Fabel. Pensacola: University of West Florida Press, 1990. viii + 141 pp.-Alma H. Young, Robert B. Potter, Urbanization, planning and development in the Caribbean, London: Mansell Publishing, 1989. vi + 327 pp.-Hymie Rubinstein, Raymond T. Smith, Kinship and class in the West Indies: a genealogical study of Jamaica and Guyana, Cambridge: Cambridge University Press, 1988. xiv + 205 pp.-Shepard Krech III, Richard Price, Alabi's world, Baltimore and London: Johns Hopkins University Press, 1990. xx + 445 pp.-Graham Hodges, Sandra T. Barnes, Africa's Ogun: Old world and new, Bloomington & Indianapolis: Indiana University Press, 1989. xi + 274 pp.-Pamela Wright, Philippe I. Bourgois, Ethnicity at work: divided labor on a Central American banana plantation, Baltimore MD: John Hopkins University Press, 1989. xviii + 311 pp.-Idsa E. Alegría-Ortega, Andrés Serbin, El Caribe zona de paz? geopolítica, integración, y seguridad, Caracas: Editorial Nueva Sociedad, 1989. 188 pp. (Paper n.p.) [Editor's note. This book is also available in English: Caribbean geopolitics: towards security through peace? Boulder CO: Lynne Rienner, 1990.-Gary R. Mormino, C. Neale Ronning, José Martí and the émigré colony in Key West: leadership and state formation, New York; Praeger, 1990. 175 pp.-Gary R. Mormino, Gerald E. Poyo, 'With all, and for the good of all': the emergence of popular nationalism in the Cuban communities of the United States, 1848-1898, Durham NC: Duke University Press, 1989. xvii + 182 pp.-Fernando Picó, Raul Gomez Treto, The church and socialism in Cuba, translated from the Spanish by Phillip Berryman. Maryknoll NY: Orbis, 1988. xii + 151 pp.-Fernando Picó, John M. Kirk, Between God and the party: religion and politics in revolutionary Cuba. Tampa FL: University of South Florida Press, 1989. xxi + 231 pp.-Andrés Serbin, Carmen Gautier Mayoral ,Puerto Rico en la economía política del Caribe, Río Piedras PR; Ediciones Huracán, 1990. 204 pp., Angel I. Rivera Ortiz, Idsa E. Alegría Ortega (eds)-Andrés Serbin, Carmen Gautier Mayoral ,Puerto Rico en las relaciones internacionales del Caribe, Río Piedras PR: Ediciones Huracán, 1990. 195 pp., Angel I. Rivera Ortiz, Idsa E. Alegría Ortega (eds)-Jay R. Mandle, Jorge Heine, A revolution aborted : the lessons of Grenada, Pittsburgh: University of Pittsburgh Press, 1990. x + 351 pp.-Douglas Midgett, Rhoda Reddock, Elma Francois: the NWCSA and the workers' struggle for change in the Caribbean in the 1930's, London: New Beacon Books, 1988. vii + 60 pp.-Douglas Midgett, Susan Craig, Smiles and blood: the ruling class response to the workers' rebellion of 1937 in Trinidad and Tobago, London: New Beacon Books, 1988. vii + 70 pp.-Ken Post, Carlene J. Edie, Democracy by default: dependency and clientelism in Jamaica, Kingston, Jamaica: Ian Randle Publishers, and Boulder CO: Lynne Rienner Publishers, 1991. xiv + 170 pp.-Ken Post, Trevor Munroe, Jamaican politics: a Marxist perspective in transition, Kingston, Jamaica: Heinemann Publishers (Caribbean) and Boulder CO: Lynne Rienner Publishers, 1991. 322 pp.-Wendell Bell, Darrell E. Levi, Michael Manley: the making of a leader, Athens GA: University of Georgia Press, 1990, 349 pp.-Wim Hoogbergen, Mavis C. Campbell, The Maroons of Jamaica, 1655-1796: a history of resistance, collaboration and betrayal, Granby MA Bergin & Garvey, 1988. vi + 296 pp.-Kenneth M. Bilby, Rebekah Michele Mulvaney, Rastafari and reggae: a dictionary and sourcebook, Westport CT: Greenwood, 1990. xvi + 253 pp.-Robert Dirks, Jerome S. Handler ,Searching for a slave cemetery in Barbados, West Indies: a bioarcheological and ethnohistorical investigation, Carbondale IL: Center for archaeological investigations, Southern Illinois University, 1989. xviii + 125 pp., Michael D. Conner, Keith P. Jacobi (eds)-Gert Oostindie, Cornelis Ch. Goslinga, The Dutch in the Caribbean and in Surinam 1791/1942, Assen, Maastricht: Van Gorcum, 1990. xii + 812 pp.-Rosemarijn Hoefte, Alfons Martinus Gerardus Rutten, Apothekers en chirurgijns: gezondheidszorg op de Benedenwindse eilanden van de Nederlandse Antillen in de negentiende eeuw, Assen/Maastricht: Van Gorcum, 1989. xx + 330 pp.-Rene A. Römer, Luc Alofs ,Ken ta Arubiano? sociale integratie en natievorming op Aruba, Leiden: Department of Caribbean studies, Royal Institute of Linguistics and Anthropology, 1990. xi + 232 pp., Leontine Merkies (eds)-Michiel van Kempen, Benny Ooft et al., De nacht op de Courage - Caraïbische vertellingen, Vreeland, the Netherlands: Basispers, 1990.-M. Stevens, F.E.R. Derveld ,Winti-religie: een Afro-Surinaamse godsdienst in Nederland, Amersfoort, the Netherlands: Academische Uitgeverij Amersfoort, 1988. 188 pp., H. Noordegraaf (eds)-Dirk H. van der Elst, H.U.E. Thoden van Velzen ,The great Father and the danger: religious cults, material forces, and collective fantasies in the world of the Surinamese Maroons, Dordrecht, the Netherlands and Providence RI: Foris Publications, 1988. xiv + 451 pp. [Second printing, Leiden: KITLV Press, 1991], W. van Wetering (eds)-Johannes M. Postma, Gert Oostindie, Roosenburg en Mon Bijou: twee Surinaamse plantages, 1720-1870, Dordrecht, Netherlands: Foris Publications, 1989. x + 548 pp.-Elizabeth Ann Schneider, John W. Nunley ,Caribbean festival arts: each and every bit of difference, Seattle/St. Louis: University of Washington Press / Saint Louis Art Museum, 1989. 217 pp., Judith Bettelheim (eds)-Bridget Brereton, Howard S. Pactor, Colonial British Caribbean newspapers: a bibliography and directory, Westport CT: Greenwood, 1990. xiii + 144 pp.-Marian Goslinga, Annotated bibliography of Puerto Rican bibliographies, compiled by Fay Fowlie-Flores. Westport CT: Greenwood Press, 1990. xxvi + 167 pp.
In: The economic history review, Band 9, Heft 1, S. 134-183
ISSN: 1468-0289
Book review in this article:GENERAL Robert Schnerb. Le XIX siècle. L'apogée de l'expansion européenne (1815‐1914). Vol. vi of Histoire Générate des Civilisations.J. H. Mundy, R. W. Emery and B. N. Nelson. Essays in Medieval Life and Thought.Hans Nabholz. Ausgewählte Aufsätze zur Wirtschaftsgeschichte.Milton Gilbert and Richard Stone (eds.). Income and Wealth, Series rv. International Association for Research in Income and Wealth.G. H. Martin. The Early Court Rolls of the Borough of Ipswich.A. R. Bridbury. England and the Salt Trade in the Later Middle Ages.Elisabeth G. Kimball (ed.). Some Sessions of the Peace in Lincolnshire, 1381‐1396, vol. 1.J. S. Roskell. The Commons in the Parliament of 1422. English Society and Parliamentary Representation under the Lancastrians.A. L. Merson (ed.). The Third Book of Remembrance of Southampton 1514‐1602. Vol. 11 (1540‐73).Barbara Winchester. Tudor Family Portrait.Royal Tyler (ed.). Calendar of State Papers, Spanish, vol. xiii, 1554‐8.G. D. Ramsay (ed.). Two Sixteenth‐Century Taxation Lists, 1545 and 1576.M. E. James (ed.). Estate Accounts of the Earls of Northumberland 1562‐1637.Allen French. Charles I and the Puritan Upheaval: a Study of the Causes of the Great Migration.Brian Frith (ed.). Gloucestershire Marriage Allegations 1637‐1680. General Editor of the Series–Patrick McGrath.David Ogg. England in the Reigns of James II and William III.Emmanuel Coppieters. English Bank Note Circulation 1694‐1954.John Rowe. Cornwall in the Age of the Industrial Revolution.Thomas Balston. William Balston, Paper‐Maker, 1759‐1849.David Williams. The Rebecca Riots: A study in Agrarian Unrest.Kenneth D. Buckley. Trade Unionism in Aberdeen, 1878 to 1900.Charles Loch Mowat. Britain Between the Wars.Edward Nevin. The Mechanics of Cheap Money.H. Duncan Hall. North American Supply.C. B. A. Behrens. Merchant Shipping and the Demands of War.R. Delatouche. 'Agriculture médiévale et population.'Marc Bloch. Les caractères originaux de l'histoire rurale française, vol. II, Supplément établi par R. Dauvergne d'après les travaux de l'auteurGaston Roupnel. Histoire de la Campagne Française.M. Bloch. Esquisse d'une histoire monétaire de l'Europe.E. Dolleans AND G. Dehove. Histoire du travail en France. Vol. 1. Des origines à 1955. Vol.11. De 1919 à nos jours.M. Rey. 'Le ZIB 305 (Deuxieme partie), Étude d'histoire monétaire en France au début du XVe siècle.'Henri Lapeyre. Une famille de marchands: les Ruiz. Contribution à l'étude du commerce entre la France et l'Espagne au temps de Philippe II.H. Fréville. L'Intendance de Bretagne (1689‐1790), essai sur l'histoire d'une Intendance en Pays d'Etats au XVIIIe siécle.Pierre Dardel. Études d'histoire économique. IV: Importateurs et exportateurs rouennais au XVIIIe siécle. Antoine Guymonneau et ses opérations commerciales.Claude Fohlen. Une affaire defamille au XIXe siècle: Méquillet‐Noblot.Michel Augé‐Lartbé. La Révolution agricole.Paul Combe. Niveau de Vie et Progrès Technique en France depuis 1860.Claude Fohlen. L'Industrie textile au temps du Second Empire.Val R. Lorwin. The French Labor MovementM. Duverger. Partis politiques et classes sociales en France.Bijdragen voor de Geschiedenis der Nederlanden.René Evrard. Les artistes et les usines afer. Oeuvres d'art inspires par les usines afer.D. van Derveeghde. Le domaine du Val‐Saint‐Lambert de 1202 à 1387.F. Favresse. 'Les draperies bruxelloises en 1282′G. Doorman. De Middeleeuwse Brouwerij en de Gruit.L. Liagre. 'Le commerce de l'alum en Flandre'J. Maréchal. Bijdrage tot de Geschiedenis van het Bankwezen de Brugge.Bryce D. Lyon. 'Un compte de l'échiquier relatif aux relations d'Edouard Ier d'Angleterre avec le due Jean II de Brabant'M. K. E. Gottschalk. Historische geogrqfie van Westelijk eeuws Vlaanderen tot de Sint‐Elisabethsvloed van 1404.H. P. H. Jansen. Landbouwpacht in Brabant in de 14e en 15e eeuw.P. Jeannin. 'Anvers et la Baltique au XVIe siécle'Herman van der Wee. 'Sporen van Disconto te Antwerpen tijdens de 16e Eeuw'C. Verlinden, J. Craeybegkx and E. Scholliers. 'Mouvements des prix et des salaires en Belgique au XVIe siècle'E. Scholliers. 'De levensstandaard der arbeiders op het einde der XVIe eeuw te Antwerpen, Tijdschrift voor GeschiedenisB. H. Slicher van Bath. 'Agriculture in the Low Countries (c. 1600‐1800)'W. Brulez. 'De zoutinvoer in de Nederlanden in de i6e eeuw'H. van Werveke. 'Demografische problemen in de Zuidelijke Nederlanden (17e en 18e eeuw)',C. W. van Voorst van Beest. De Katholieke Armenz.org te Rotterdam in de 17e en 18e eeuw.J. Helsen. 'Oud grensrecht'J. A. van Houtte J. A. van Houtte, J. F. Niermeyer, J. Presser, J. Romein and H. VanWerveke (eds.)H. F. T. J. M. van den Eerenbeemt. 's‐Hertogenbosch in de Bataafse en Franse tijdP. B. A. Melief. De strijd om de armenzorg in Nederland, 1795‐1854.J. M. G. van der Poel. 'Mislukte codificatie van landbouwrecht: de Code rural'H. R. C. Wright. Free Trade and Protection in the Netherlands, 1816‐1830.J. A. van Houtte, J. F. Niermeyer, J. Presser, J.Max Suetens. Histoire de la politique commerciale de la Belgique depuis 1830 jusquà nos jours.M. van Grieken‐Taverniers. Inventaire des archives des Affaires étrangères de l'État Indépendant du Congo et du ministére des Colonies 1885‐1914.A. Huybrechts. 'La formation des prix du chemin de fer de Matadi à Léopold‐ville 1898‐1954′H. J. A. M. Schurink and J. H. van Mosselveld (eds.)J. Duffy. Shipwreck and Empire.Bernard Bailyn. The New England Merchants in the Seventeenth Century.Martha van Hoesen Taber. A History of the Cutlery Industry in the Connecticut Valley.David A. Shannon. The Socialist Party of America.E. E. Rich (ed.). A Journal of a Voyage from Rocky Mountain Portage in Peace River to the Sources of Finlays Branch and North West Ward in Summer 1824William W. Lockwood. The Economic Development of Japan: Growth and Structural Change 1868‐1938.Margaret Dewar. Labour Policy in the U.S.S.R., 1917‐1928.S. J. Butlin. War Economy 1939‐1942. [Australia in the War of 1939‐1945, Civil Series.)
Includes bibliografphy (p. 426-455) ; Number of sources in the bibliography: 30 ; Thesis (Ph. D.) -- University of Cyprus, Faculty of Letters, Department of History and Archaeology, 2016. ; The University of Cyprus Library holds the printed form of the thesis. ; Η Κύπρος είναι γνωστή για τα πλούσια κοιτάσματα χαλκού. Αυτός ο ορυκτός πλούτος επέτρεψε στο νησί να αποκτήσει κυρίαρχη θέση στο εμπόριο μετάλλων σε μακρινές αποστάσεις στην Ανατολικής Μεσογείου την Ύστερη εποχή του Χαλκού. Για πολλές δεκαετίες, το μεγαλύτερο μέρος της επιστημονικής έρευνας επικεντρώθηκε τόσο στη μελέτη της Ύστερης Εποχής του Χαλκού στην Κύπρο όσο και στην προέλευση των 'oxhide ingots', η πλειοψηφία των οποίων προέρχεται από τα μεταλλεία της Σολέας στους βορειοδυτικούς πρόποδες του Τροόδους. Είναι κοινός τόπος ότι από το 13ο αιώνα π.Χ. (LCIIC), η οικονομική και κοινωνικό-οικονομική οργάνωση στο νησί αποτελείτο από πολιτείες-βασίλεια, αλληλεπιδρόμενα σε ένα περιφερειακό δίκτυο υπό τον έλεγχο μίας τοπικής αριστοκρατίας. Αυτά τα περιφερειακά δίκτυα είχαν αναπτυχθεί ώστε να οργανώσουν τη μεταφορά του χαλκού από τους οικισμούς της εξόρυξης και της εκκαμίνευσής του, που βρίσκονταν στους πρόποδες της οροσειράς του Τροόδους, προς τα αστικά παράκτια ή λιμενικά κέντρα από όπου θα εξαγόταν. Τα δίκτυα, επομένως, φαίνεται ότι σχετίζονται με την 'chaîne opératoire' της παραγωγής του χαλκού και της διαδικασίας πολλαπλών σταδίων εκκαμίνευσης των μεταλλευμάτων θειούχου χαλκού, όπως για παράδειγμα του χαλκοπυρίτη (CuFeS2) ενός από τα βασικά διαθέσιμα είδη μεταλλεύματος στην Κύπρο. Ωστόσο, η βασική τεχνολογική μεταλλουργική διαδικασία, η οποία σχετίζεται με την παραγωγή του χαλκού και την οργάνωση μεταλλουργικών εγκαταστάσεων εντός του νησιού, παραμένει ελάχιστα κατανοητή. Ευρήματα για τη συστηματική και μεγάλη κλίμακα παραγωγής και εξαγωγής χαλκού στην Ανατολική Μεσόγειο είναι γνωστά μόνο από την Έγκωμη, ενώ μέχρι σήμερα η αρχαιολογική έρευνα εντόπισε στη θέση Πολιτικό-Φοράδες το μοναδικό εργαστήριο παραγωγής χαλκού και στη θέση Απλίκι-Καραμάλλος το μοναδικό οικισμό μεταλλωρύχων. Ωστόσο, μικρής κλίμακας κατάλοιπα της παραγωγής μετάλλων εντοπίστηκαν στο μεγαλύτερο μέρος των ανεσκαμμένων θέσεων της Ύστερης Χαλκοκρατίας στην Κύπρο. Μια συγκριτική και διεπιστημονική μελέτη του συγκεκριμένου υλικού μέσω ενός ευρύ φάσματος αναλυτικών τεχνικών έχει ως στόχο να οδηγήσει στην καλύτερη κατανόηση της παραγωγής και του εμπορίου του Κυπριακού χαλκού. Παράλληλα θα συμβάλει σημαντικά στην ερμηνεία των κοινωνικών-πολιτικών και οικονομικών δομών της αρχαίας κυπριακής οικονομίας. Η συστηματική μελέτη μεταλλευτικών καταλοίπων, που δεν έχουν τύχει την προσοχή της έρευνας μέχρι σήμερα, από σημαντικές LCIIC θέσεις κατά μήκος των νότιων κοιλάδων, δηλαδή Μαρώνι-Τσάρουκας, Καλαβασσός-Άγιος Δημήτριος και Άλασσα, και από αγροτικές θέσεις της ενδοχώρας Αρεδιού-Βούππες, σε σύγκριση με δημοσιευμένο υλικό από άλλες σύγχρονές τους θέσεις, οδήγησε στο συμπέρασμα ότι η τεχνολογία της μεταλλευτικής παραγωγής του χαλκού δεν ήταν απολύτως ομοιόμορφη. Επιπλέον, τα ευρήματα δεν υποστηρίζουν την υπόθεση ότι η τοπική παραγωγή χαλκού είναι ζωτικής σημασίας για την οικονομία κάθε περιοχής. Επομένως, μπορούμε να υποθέσουμε ότι τον 13ο αιώνα π.Χ. η παραγωγή και η εξαγωγή του Κυπριακού χαλκού πραγματοποιήθηκε σε δύο επίπεδα: 1) στη μεγάλη κλίμακα παραγωγής των 'oxhide ingots' (και 'bun ingots') υπό τον έλεγχο του 'βασιλιά' της Αλασίας σε ακόμη άγνωστες στην έρευνα θέσεις εντός της περιοχής των μεταλλείων της Σολέας για την εξαγωγή φορτίου μεταλλεύματος μέσω ενός κρατικά ελεγχόμενου θαλάσσιου εμπορικού συστήματος, 2) στη τοπική μικρής κλίμακας παραγωγής χαλκού σε θέσεις παράκτιες και θέσεις της ενδοχώρας για τοπική εκμετάλλευση και εξαγωγή από την περιφερειακή αρχή εντός ιδιωτικές επαφές ανταλλαγής. Η προτεινόμενη μεταβολή των εμπορικών συστημάτων της Ύστερης Εποχής του Χαλκού στην Ανατολική Μεσόγειο προς μία αύξηση του ιδιωτικού εμπορίου μετàλλων και αχρήστων μετάλλων (metal scrap) έχουν περαιτέρω εξεταστεί και επιβεβαιωθεί από τη μακροσκοπική εξέταση από θραύσματα ταλάντων χαλκού από το γνωστό ναυάγιο 'Cape Gelidonya' του ύστερου 13ου αιώνα π.Χ. ; Cyprus is well-known for its abundant copper ore deposits. This mineral wealth enabled the island to acquire a dominant position in the long-distance metal's trade of the East Mediterranean during the Late Bronze Age. For many decades the provenance of the copper oxhide ingots, the majority of which is sourced to the mines of the Solea axis in the north-western foothills of the Troodos Mountains, and hence the Cypriot Late Bronze Age received extensive scholarly attention. It is commonly suggested that by the 13th century BC (LCIIC) the economic and socio-political organisation of the island consisted of several polities within which various types of sites interacted in a regional network under control of a local elite. These regional networks had developed to organize the transhipment of copper from the mining and smelting settlements located in the foothills of the Troodos Mountains towards the urban coastal or port centres from where the copper was exported. The networks are therefore commonly related to the chaîne opératoire of copper production and the multi-phase process of the smelting of copper sulphide ores, i.e. chalcopyrite (CuFeS2), the main ore type available on Cyprus. However, the actual technological process related to the production of copper and its spatial organisation within the island remain poorly understood. Evidence of large-scale metallurgical workshops to be expected for a major copperproducing and -exporting agent in the eastern Mediterranean are known only from Enkomi while to date only one primary smelting workshop, that of Politiko-Phorades, and one mining settlement, namely Apliki-Karamallos, have been excavated. Nevertheless, small numbers of metallurgical remains have been found in practically all excavated Late Cypriote sites. A comparative and multidisciplinary study of this material by means of a variety of analytical techniques can lead to a better perception of the production and exchange of Cypriot copper. Consequently it can also contribute greatly to the further understanding of the socio-political and economical organisation of the ancient Cypriot society. The systematic study of the uninvestigated metallurgical remains from a number of important LCIIC sites located along the much-discussed southern river valleys, namely Maroni-Tsaroukkas, Kalavasos-Ayios Dhimitrios and Alassa, and from the inland agricultural site of Arediou-Vouppes, in comparison to the published results from other contemporary sites, has led to the conclusion that the technology in the production of copper was not absolutely uniform. Furthermore, the current evidence does not support the assumption that copper production is of primary importance in the economy of every region. Therefore we may assume that by the 13th century BC the production and export of Cypriot copper took place at two levels: 1) the large-scale and highly specialised production of oxhide (and bun) ingots under control of the 'king' of Alashiya, who may possibly have resided at Enkomi, at yet unidentified sites located within the mining region of the Solea axis for the export of bulk metal within a state-controlled maritime trading system; and 2) the regional small-scale production of copper at both coastal and inland sites for local use, and export by the regional ruling authorities within private exchange contacts. The proposed alteration of the trading systems of the Late Bronze Age Eastern Mediterranean towards an increase in the private trade of metals and metal scrap was further explored and confirmed by the macroscopic study of the rediscovered copper ingot fragments from the eminent late 13th century BC Cape Gelidonya shipwreck.
The Mercury October, 1909 HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of CAPS AND GOWNS To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of Penn sylvania, Harvard, Yale. Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods of Degrees The College Man's Opportunity. We offer the Surest Means of finding your right place. Hundreds of good positions open in business, in teaching and in technical work. Offices in 12 cities. Write us to-day. THE JVATIOJS'Al, 0I{ffJ.!\'JZJiTMOJY Of M/*.//•V BROKliHS. Commonwealth Trust Building, Philadelphia, Pa HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Bteam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. ■Civery CUtac'keol. Joljn T. 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Name $ WEAVER ORGAN AND PIANO CO., MANUFACTURERS, f | YORK, PA , U S A. | Address \v '■I-' I I II 1II Students' Headquarters —FOR— HATS, SHOES, AND GENT'S FURNISHINGS. Sole Agent for WALK -OVER SHOES ECKERT'S STORE. Prices Always Right TJie Lutheran PuWicdtioij Society No. 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Bupt, THE KA ERCURV The Literary Journal of Gettysburg College. VOL. XVII GETTYSBURG, PA., OCTOBER, 1909 No. 5 CONTENTS. ARTICLE I.—TENNYSON" CENTENARY, AUG., 1809- 1909.—Tennyson and In Memoriam 2 REV. CHARLES WILLIAM HEATHCOTE, '05, A.M., B.D. GETTING EVEN 5 E. C. STOUFFER, '11. CULTURE S G. F. POFFENBERGER, '11. NOBLE CHARACTER OUR NATIONAL SAFEGUARD. 9 PAUL S. MILLER, '10. IS THE GRANTING OF ATHLETIC SCHOLARSHIPS GOOD POLICY? 12 PAUL M. MARSHALL, '10. A COMPLETED PLAN 13 TAXIS, '09. THE WORLD IS OVER-ORGANIZED 16 ROT V. DERR, '10. WHAT IS SUCCESS? 21 E. W. HARNER, '12. OUR SYMBOL—OUR IDEAL 23 RALPH E. RUDISILL, '10. AN INDIAN SOLILOQUY 25 1911. EDITORIALS 28 BOOK REVIEWS 31 2 THE MEEOUEY ARTICLE I.—TENNYSON CENTENARY AUG. 1809-1909.- TENNYSON AND IN MEMORIAM. BY EEV. CHAELES WILLIAM HEATHCOTE, '05, A.M., B.D. |ANY problems have disturbed the human race from the very early ages. We have had men in the past history of the world, and in fact through all periods of later development and even now, asking such questions as. Does death end all ? Whence is the origin of evil ? Why do we have suffering ? Is the soul immortal ? Poets, philosophers, prophets, priests, aye in fact all humanity, have grappled and continue to grapple with these deep problems. Socrates, Plato and Aristotle were not the only ancient philoso-phers who sought to know the cause and effect of things. Thus the problem of life, death and immortality have puzzled sages. We have many poets seeking to bring to light various thoughts to explain these things. The Great Master has pointed out to us, and has revealed to us, that if we are true to God, fellowman and self, we shall inherit eternal life. He has revealed to us the con-ditions, how we may be saved, and thus receive immortality. However, with this revelation each generation is able to meet these various problems and with the spirit of truth to be able to understand them in part at least. Also where true understanding is impossible we have a faith in the Christ, which is firm and strong, for, though now we see through a glass darkly, then we shall see face to face, and we shall be known even as we are known. Thus the poets have struggled with these perplexing problems. They probably give us a better insight into the religious consci-ousness of each generation than do the theological writers. They seem to have a deeper prophetic insight into nature. Thus Mil-ton struggled with the same problems. Though his poetry is not popular, nevertheless it is classic. We find there is a deep in-sight into the problems that have confronted the human race. As Alfred Tennyson mourns the loss of his beloved friend and college mate, Arthur Henry Hallam, in the immortal poem, la Memoriam," so Milton has written "Lycidas," a poem, mourning the loss of Edward King of Christ's College. He had perished THE MBHCOKT. 3 in a shipwreck off the coast of Wales on the 10th of August, 1637. Of him Milton writes: "Weep no more woeful shepherds, weep no more, For Lycidas, your sorrow, is not dead, Sunk though it be beneath the watery flood: So sinks the day-star in the ocean bed, And yet anon repairs his drooping head. And tricks his beams, and with new spangled ore, Flames in the forehead of the morning sky." Again, Thomas Gray in his beautiful poem, "The Elegy Writ-ten in a Country Church Yard, points out the tribute to the hum-ble ones who are the strength and power of a nation and who de-part from their loved ones and the world in time seems to forget them. They are deserving of the highest praise and emulation. Thus he writes: "Let not ambition mock their useful toil, Their homely joys, and destiny obscure; Nor grandeur hear with a disdainful smile The short and simple annals of the poor. The boast of Heraldry, the pomp of Pow'r, And all that Beauty, all that wealth e'er gave, Await alike th' inevitable hour The paths of glory lead but to the grave. Nor yet ye proud, impute to these the fault, If memory o'er their tomb no trophiees raise, When through the long-drawn aisle and fetted vault The pealing anthem swells the note of praise. Emerson, our own beloved poet, came face to face with the great problem of death when his son, Waldo, died January, 1842. He wrote the beautiful poem, "Threnody," about the loss of his child. As we read this poem our hearts go out in sympathy to the poet, for we feel every word of the poem vibrating, as it were, with his sorrow. , GETTYSBURG COLLEGE f I Gettysburg, Pa. 1 | - LIBRARY - § 4 THE MEKCDBY. The first part of the poem is a true picture of the poet's grief. He writes: "And, looking over the hills, I mourn The darling who shall not return." In conclusion he writes: "Silent rushes the swift Lord Through ruined systems still restored, Broad sowing, bleak and void to bless, Plants with worlds the wilderness; Waters with tears of ancient sorrow Apples of Eden ripe to-morrow. House and tenant go to ground, Lost in God, in Godhead found." Of the poem Dr. Holmes said, "It has the dignity of Lycidas without its refrigerating classicism, and with all the tenderness of Cowper's lines on the receipt of his mother's picture. Thus when Tennyson wrote "In Memoriam," great grief filled hisieart for the loss of his dear friend and college chum, Arthur Henry Hallam. Tennyson was a man of strong character, pure and noble ideals. He is a philosopher, poet, sage and prophet. His poetry though deep and classic is also popular. He has a living mes-sage for each one. His poetry comes from a deep sympathetic heart and is therefore living and true. Alfred Tennyson, the English poet-laureate, was born at Som-ersby Eectory, Lincolnshire, Aug. 6, 1809. He graduated from Trinity College, Cambridge, the same institution from which Hallam was graduated. Tennyson won the chancellor's medal in 1829 for the poem "Timbuctoo." Tennyson began to write poetry at a very early age. In 1830 appeared a volume of well written verse. In 1842 he published another volume of poems, which showed deep thought and con-templation and which won for him a high place among the Eng-lish poets. In 1847 appeared the "Princess," and in 1850 the world was THE MERCURY. given the immortal elegy, "In Memoriam." In 1855 the poem "Maud," appeared in a volume together with the "Charge of the Light Brigade," and an ode on the death of the Duke of Welling-ton, part of which reads as follows: "Lo the leader in those glorious wars Now to glorious burial slowly borne, Follow'd by the brave of other lands, He, on whom from both her open hands Lavish honor show'd all her stars, And affluent Fortune emptied all her horn. Yea, let all good things await Him who cares not to be great, But as he saves or serves the State." During the remaining years of his life he published the "Idylls of the King," "Enoch Arden," "The Northern Farmers," "Ti-resias," "Demeter" and other poems, "Akbor's Dream," "The Death of Oenone," "Queen Mary," "Harold," "Becket," "The Cup," "The Promise of May," and "The Foresters." He was raised to the peerage in 1874 on account of his ability and also as a tribute to his work. He died Oct. 6, 1892, aged 83 years, at his home Aldworth Surrey. GETTING EVEN. E. C. STOUFFEE, '11. | HEN Eoger Craig received an appointment on the re-porters' staff of the "New York Journal," all his friends and neighbors predicted a bright future for him, and at the beginning of his career it seemed as though their predictions would come true. His willingness to work, keen per-ception and native courteousness made him a favorite with every-one, and at the same time an invaluable member of the staff. The hardest work was assigned to him but he invariably accom-plished it successfully. AVhen he was sent to interview a man he 6 THE MERCURY. usually had a story for his paper. As a result one promotion fol-lowed another in such rapid succession that, any other young man they would have caused to swell up with pride, but Craig only determined to work harder and rise still higher. He had now been in the employ of the great newspaper four years and during that time had risen to the front rank as a re-porter. Occasionally during those four years a letter went from him to the old editor of the only weekly newspaper which his native New England town. boasted. These the old man pub-lished gladly and the townspeople read them eagerly. At the village store when Roger's name was mentioned and his success discussed, old men between streams of tobacco juice, used to say, "I told you that he'd git along." While Craig was getting along in this happy wajr, the morning came when the entire world was shocked by the news that our President, Win. McKinle}1, had been, perhaps, fatally wounded hy an anarchist while shaking hands with him at the Pan-Ameri-can exposition at Buffalo. Eoger heard the news and then thought a moment. A letter wouldn't reach his home town for two days and that would be too late for that week's issue of the paper. Thinking to do a kindness to the old man he sent a tele-graph dispatch to him telling him of the cowardly attempt on the President's life. The old editor was astounded. In all his life as an editor he had never received a telegram. Carefully adjusting his spectacles he read it again and again. This surely must be a mistake. It cannot be possible. Surely no one would try to take President McKinley's life. Wo one could do that. This must, therefore, be a mere joke of young Craig's. And it was plainly his duty to advise the young man against such foolishness. Accordingly two letters left his office that day. One was addressed to Craig at his rooms in New York. It contained a warning against the danger, and a little fatherly advice concerning practical jokes. "A mat-ter of the importance of his recent telegram was entirely too serious for a joke," etc. The other letter went to the managing editor of the "New York Journal" and said that a watch ought to be kept on young Craig, for he must be somewhat beside himself. Then followed a detailed account of the telegram. In the Mid-dleberg "Chronicle" there appeared a long article saying that THE MERCURY. young Craig must have suddenly lost his reason, for this week he became seized with the notion tht President McKinley was assas-sinated, and telegraphed the same to us. Of course we are very sorry for the man and sympathize deeply with him in his afflic-tion, etc. The next morning when the postman brought in the old man's mail he saw the rival newspaper of the neighboring town had its entire front page taken up by an account of the attempt on Mc- Kinley's life. The old man was dumfounded. He might doubt Craig's telegram, but he never could doubt that newspaper. He saw where his rival had beaten, whereas if he had not been so foolish the advantage might have been his. That afternoon he was kept busy cancelling subscriptions to his paper. That night a weary heavy hearted old man wrote a long letter to the young reporter. He offered profuse apologies for the treatment which had been given him and ended by saying that he never would doubt his word again no matter what news item he might send him, he would publish without for a moment questioning as to its truth. Meanwhile the two letters reached their destinations. Eogers received his with a feeling of amusement. His mental comment was merely, "Blamed old fool. He's crazier than I am." But when the managing editor read his a frown crossed his forehead. He pondered a moment and then summoned young Craig. When the young man appeared a stern-faced manager faced him. The manager motioned him to a chair and then said: "I am sorry that I must inform you that your services are no longer required by us. I have here a letter from the editor of your home paper in which he informs me that you have been sending news matters from our office. We pay enormous sums yearly to maintain private wires, so of course we cannot allow our employees to send away what we pay so dearly for." The young man's head swam. Before all looked bright to him. In a moment all was changed. A feeling of intense anger towards the old man, whose ignorance had caused his misfortune, took possession of him and a desire to get even filled his mind. He went to the nearest telegraph sta-tion and sent the following telegram to the old editor: "At last the long-standing dispute between Emperor William and Edward VII concerning the Imperial Crown has been settled. The two 8 THE MERCURY. rulers decided to fight a duel and thus decide. The weapons were automobiles run toward each other at full speed. Santos Dumont in his airship carried Edward VII, the one who was found to be the nearer alive, to Eome, where he was crowned amid loud acclamations from the people." The next morning the little weekly came out with a full page account of the affair and two days later the sheriff closed the little office forever. And so far as young Craig was concerned, the last that was heard of him he was shucking oysters in a wholesale oyster house down along the Chesapeake Bay. *£• *&• CULTURE. G. F. POFFENBERGER, '11. |UCCESS to-day demands both natural ability and cul-ture. In the past, men have risen to the summit of human achievement through their natural ability alone. But the strenuous, vigorous and active life of the pres-ent requires every contestant in the race to be fully trained.Ig-norance in responsible positions is a thing of the past. Nature often endows a man with one talent which if developed, produces a man of genius, if neglected, degenerates him into an abnormal being. Upon one man may be bestowed strong intel-lectual abilities at the expense of his physical nature; to another may be given the vigor with small attention to intelligence; many in the present age are possessed of both qualities. To equalize the gifts of nature culture should be given the office of mediator and instructor. Culture to-day is within the grasp of everyone, whether he be of high or low birth. To all the schools of the country are open; to all the colleges and universities of the land offer their oppor-tunities. Nor is self-culture less practical; for its end is the same though its means are more severe and trying. The reading of choice literature and the associations with great works of art produce an effect upon the character to be marked as the test of the fully trained mind. Critical power in litera- THE MERCUEY. » ture is a degree of cultivation rarely attained, but when attained, it places its possessor in a position almost superhuman. The perception of beauty is another test of culture. Only a small part of this earth is given over to one's needs; the whole universe however, is within the hand of the fortunate one who perceives beauty in nature. Beauty is an all-pervading presence. It unfolds itself in the myriad blossoms of the springtime; it is beneath the dark shade of the summer trees; it haunts even the depths of the earth and sea. The uncultured man looks upon all these with a hardened heart. To the man of culture it is a reve-lation of the proper course of human action not only here, but even through eternity. The greatest attribute of culture is its power not only to in-duce impressions but to produce expressions. The cultured man is an artist. Expression may be made to the world through the medium of the brush, the pen, or a higher medium still, the hu-man voice. Speech is one of our greatest distinctions from the brute, and its highest cultivation marks the highest type of man. Our power over others depends less upon the amount of thought within us, than our power to bring it out. The ages of the world have been marked by the gradually widening breach between man and beast, the physical and the spiritual. The past is behind us, we must keep up with the pres-ent only. Future years will produce still greater changes, and through the influence of culture, mental and spiritual man will attain that perception which his Creator intended for him. NOBLE CHARACTER OUR NATIONAL SAFEGUARD. PAUL S. MILLER, '10. |HEN we speak of character and its influence it is neces-sary first that we know what is meant by character. By character is meant the composite of definite moral and personal traits which serves to distinguish an indi-vidual and to mark the type to which he belongs. Therefore, 10 THE MEKCUEY. noble character is that which, in the highest sense constitutes the man. It is very evident then, that the men who fill our executive chairs must possess noble characters in order that they may be true to themselves, true to the instincts which, with our race seem to go hand in hand with freedom,—love of order and respect for law. A man to possess a noble character need not be a great man as the world classes great men, but the man who has a true, noble character, who uses his gifts rightly and does his duty in whatever station of life he is situated. One of the most important factors to be considered in the de-velopment and acquisition of a noble character, by which the moral nature must be subjected and brought under control, is the will, by which the mental faculties are directed and energized. It is through a strong will that bad habits are overcome and habits of truthfulness, honesty and obedience are established in their stead. It is through a well controlled will that self-respect, self-control and strength of character is obtained. One of the greatest forces in the world is man; and one of the most determinate and irresistible forces in man is his will. When the will collects its forces and makes a final resolution to accomplish some act it is then that man has the power on the one hand to poison the very springs of national life or on the other to become in reality the agent of God. This nation of ours stands as it is to-day because of such reso-lutions as the latter being carried out by men of strong wills and noble characters. With such powerful forces as Washington and Lincoln to guide and urge us on, it is not only right, but it is the duty of every one of us to attain the highest possible standard of noble character. It is from the young men of to-day, those who are now in the course of their education, that our future governors, senators, statesmen and presidents must be chosen. We may assume, then, that if the seed of a noble character is sown in youth we may ex-pect the rising generation to enter this world prepared to fight the battles of life, and our higher offices filled by men who will strive for the betterment of themselves and their posterity and men who may be entrusted with the government of this grand and glorious nation. TUB MEKCURY. IT If the Englishman is proud of his country, scattered as it w all over the world, so that, as he boasts, "the beat of the morning, drum encircles the earth," if the Swiss peasant loves his moun-tain heights, if the Scotchman delights in his desolate moor, and the Irishman thinks his little island of poverty the dearest spot on earth; if even the despised Chinaman dreads to die outside of his native land, what should be the devotion of Americans to this the grandest land the sun has ever shown upon, a land where hu-man happiness is so widely disseminated, where human govern-ment is so little abused, so free from oppression, so invisible, in-tangible and yet so strong. The world is asking the young American to-day what may we' expect of you when you are called upon to take the place of re-sponsibility made vacant by the deaths of those who now occupy them. Are we going to disappoint the world and make a failure of our lives? Or will we meet the demand of the times and profit by the failures and successes of our predecessors. A nation must also possess a character if it would endure; and this is obtained only through the character of the individual. When 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 is irrecoverably lost, all is lost. Then let us, as a rising generation, be marked with that great feature of noble character, that moral worth and intelligence that we may have the power to erect a bulwark which shall prove im-pregnable in that hour of trial, when fleets and fortifications shall be vain. If, therefore, it is in our power to preserve this precious heri-tage, let us cling to it with a patriot's love, with a scholar's en-thusiasm, and with a Christian's hope and may this grand nation which is still part of the great universe be as an ornament of a' free people and continue to be free and which God may preserve-till time shall be no more. iETTYSBURG COLLEGE Gettysburg, Pa. LIBRARY 12 THE MEHCURY. IS THE GRANTING OF ATHLETIC SCHOLARSHIPS GOOD POLICY? PAUL M. MARSHALL, '10. HE problem of the athletic scholarship confronts every college or university of prominence to-day; in most cases it is not a question of dollars and cents but a ques-tion of principle and the future welfare of the college. Whether the moral and mental side of an institution is benefitted by the presence of men that an athletic scholarship has brought to its campus is probably debated in the faculty meetings of every school. The true and original purpose of such a scholarship was to help those students athletically inclined who were financially un-able to get through college; it was intended not for the lazy, happy-go-lucky athlete that is never a credit to any college but for the earnest student whose only hope of education lies in his athletics. Such men, working hard for an education, would probably be compelled to resort to summer ball or professional sport of some kind to carry on their college work and then if they attempted to engage in school athletics there would be the cry of "professional-ism" and "impure sports." This is the man to whom an athletic scholarship is a salvation, an inspiration that will goad him on in every line of work; the duty to his college comes first, and in after life any alumnus can point to him -with pride as a fellow-graduate. He is a credit to the institution he represents. But in these attempts to aid the worthy, the bounds have been over-stepped and the college has forgotten the kind of men the athletic scholarship was designed for; an insight into the man's character is overlooked, not a thought is given to his personality;: there is but one thought and that is the athletic ability of the applicant. Credentials of good character and moral worth are not asked for; all that is needed is a recommendation from some former team-mate or coach to insure the receipt of such a scholar-ship. This man, in his few years at college, whilst he may have been instrumental in a few victories, will probably have had a demoral- THE MEECUBY. 13 izing effect on the student body; the tendency to loaf is prevalent., for he is not interested in college work and the result is that in most cases he is classed as a special student. These specials are a drag to the institution and are seldom a credit to their Alma Mater. The man who does not have graduation in view will never take the interest in his work that should be characteristic of every college man. A college is known by its alumni. Are the men who were in college the beneficiaries of athletic scholarships, fit persons to in-fluence increased attendance and bring credit upon the college? The fact that athletic prominence brings success to an institution is undisputed, but the fact carries with it the provision that only men strong in every line of work shall be allowed to represent the college. On the whole the athletic scholarship discourages study and aptitude in any phase of work other than the athletic; is is mis-used and has become rather an easy way of spending four years than an encouragement to deserving students. To the poorly en-dowed small college that must strive in every way to exist where a few such loafers may have an infinite influence on the student body, the athletic scholarship is the cause of a lowering of every standard of the school's worth. In the university the plan may not reflect on the general student life, but no matter where or what may be the school concerned, the granting of athletic scholarships is indiscreet and not in harmony with the best poli-cies of the institution. A COMPLETED PLAN. TAXIS, '09. HE directors of The Slicem Packing Co. Limited had gathered together and had been discussing the rumors relative to the investigation of their business by the government deputies. The board room was filled with. the smoke from their cigars, and a hush pervaded the chamber. Each man was thinking deeply of the approaching storm. "WelL 14 THE MERCURY. fellows, this city is too hot for me, and I am going to take a trip abroad for my health," finally declared the youngest, and most promising director. "But, Des, that'll never do. You see that will put us in a poor light and we can't afford it," apologetically said one of the others. "Oh shucks Gordon! Poor light or not, I am going abroad. Now gentlemen, you have heard my de-cision. Do as you think best; I shall do as I have just said." So saying H. G. Desmond Vanderpew abruptly left the heated room and directed his steps to his palatial home in Madison Square. Here he made all preparations for his intended trip. Soon after Vanderpew's arrival a cab was seen to stop at his door. Vanderpew descended the wide, white, highly polished marble steps, entered the waiting vehicle and gave a last glance at his father's beautiful mansion, surrounded with artistically arranged flower beds. The carriage, after a half hour's time, finally stop-ped in front of the Past Line Steamship Co. Vanderpew step-ped out, paid the cabby and, handing his suit case to the porter, crossed the gang plank. Soon he felt the movement of the great ship and he began to breathe easier. During the entire trip he remained in his state-room, partly on account of illness, but more especially that he might not encounter any of the government officers who might have decided that they likewise needed recuperation. Vander-pew consulted maps and catalogues to occupy his time. He de-liberated as to the best course to pursue. At last he decided to go to a little town in Germany by the name of Stoburg. "Here," he reasoned with himself, "I can be incognitio, free from molesta-tion, and it will be the last place that those sleuths will stick their noses." Accordingly when the ship was docked at Queenstown, he sought the next departing vessel for the continent, where he boarded a train for Leipsic. When he ultimately reached the station, night had already settled over the quiet town and many of the inhabitants had already obtained a few hours' sleep. Hav-ing refused the assistance of a cabman, Vanderpew trudged along over a well paved street in search of a hotel. Finally, after a painfully long walk he located one and going to the assigned apartment retired, weary, yet with a mind free from fear of the tieputies. THE MEKCUBr. 15 When he awoke the next morning, the sun was high in the heavens. After his necessary toilet had been performed ,he de-scended to the large room, which was used as a bar room, dining room and general parlor. Here he met the fat, cheerful, rosy-cheeked proprietor, who inquired about his welfare. "Oh, I feel fine, and I shall take advantage of this fine weather, and go walk-ing." Vanderpew strolled slowly down the street, idly looking into the shops. At last he found himself at the end of the paved street and at the beginning of a road. "I guess I'll keep right on," he murmured. So saying he stooped, picked up a stone, ex-amined it curiously, then resumed his walk. Soon he was in the midst of one of those renowned forests of Germany. The trees stood in parallel rows. The underbrush so common to American forests had been cleared away and at intervals were benches for • the comfort of the passerby. At the beginning of the forest the State Forester was directing his busy assistants to mark this or that tree which he deemed ready for the ax. After watching the operation so new to him, Vandepew resumed his walk. Gradu-ally the place became forsaken. The sun heated the aisles be-tween the tall cedar trees, while the stirring breeze prevented the heat from becoming too intense. The trees shaded the edges of the paths and the birds filled the air with their songs. In a meditative mood Vandepew strolled on and on. Suddenly he espied a girl sitting on a bench directly to his right. Her tall figure, with its broad shoulders, plump arms and gibson waist betrayed an American lineage, as also did her almond eyes and high pompadour. "Gee! what a beaut!" he muttered, "wonder if there's any wrong in a casual acquaintance. I guess she's Dutch, but I'll be darned if she doesn't look like the best Ameri-can beauty I've ever seen. Well, here goes." In the meanwhile he had approached her. He stopped, summoned courage, and then blurted out, "Sprechen sie Deuteh?" The girl raised her eyes from her book in surprise and asked, "Pardon me, but did you speak to me ?" "Er-er ye-e-s, that is to sayy—yes!" "Are you acquainted here?" he continued meekly. "Just a little," she answered, "you see I am staying at the Hotel and am out for pastime." "How miraculous! I should say how delightful! I am also a guest at the same place. How would you like to 16 THE MERCURY. have a companion in the indulgence?" "Well, I suppose that since we are both Americans, it will not matter if we don't have a formal introduction, just this once. Do you think it will ?Oh, no," he quickly answered, sliding his arm around her slender waist, "of course not." We are co-admirers of nature." "Oh well," he continued, "I shall introduce myself and you can tell me who you are and we will be over Mrs. Grundy's objections. My name is Henry Griswald Desmond Vanclerpew of New York City, twenty-five years of age, secretary of The Slicem Packing Co., millionaire, a free and accepted Mason of the thirty-second degree, Knight Templar, a lover of sports and an admirer of Kipling, et cetera, and you? "Well, Desmond, it is strange you do not remember your old sweetheart, Inda Audrey Meredith, the possessor of nineteen American summers and two German winters, the maker of your twenty odd cushions, also your old yacht mate." "Audrey! How changed! Let's do now what we had plan-ned before your trip abroad. Will you dear?" Their lips met in common consent and silence prevailed. THE WORLD IS OVER-ORGANIZED. ROT V. DERR, '10. I HE inherent meaning of the word "organization," is al-most as old as Time itself. The principles of organiza-tion form the basis of society and government. When-ever a number of people desire to establish a principle, foster an idea or promote an interest, they must first organize. Thus a system of work is laid; disorder and inequality are pre-vented; concentration of effort, and harmony prevail. But the question that concerns us for the present is, whether or not the tendency is toward too much organization. Never in the history of the world has there been so much or-ganization. This is true in Church, in State, in Industry, but especially in social and fraternal life. To be convinced of the growing tendency toward organization, we need only to look at THE MEHODIty. 17 the Church. The average modern city organization counts its organizations by the dozen. There are societies for the old, the middle-aged, the 3'oung; for the men and for the women, old and young. There are missionary organizations, temperance, social, charitable and sometimes individual organizations. That the aims and purpose of all these organizations are praiseworthy and right, is not denied. But the question is whether there is too much organization for the moral and spiritual force necessary to keep it in smooth running order. Is the machinery becoming too huge and unwieldly ? Are we going too far ? It is evident that to carry out successfully these different or-ganizations, their plans and methods of work, each one must be regulated by its system of officers, meetings and routine of work. The regime of just one organization to be executed with any de-gree of success demands a considerable outlay of time, money and energy. How can so many survive? Some must suffer. This accounts for the failure of so many organizations. Not because the aim of the society may not be worthy nor its plans commen-dable, but the expenditure of time and talent necessary to insure its success, is too much, considering the other important and more necessary organizations to which one may belong. One cause of over-organization is the attempt to execute a prin-ciple or policy that is already being enforced, only in a more general way. To be more clear, the tendency is to counteract every particular evil, or to promote every particular virtue by a corresponding organization with its whole system of work. To attack the vice, profanity, the Anti-profanity League is organized. The smoking of cigarettes is assailed by the Anti-cigarette Asso-ciation. Organizations of this nature exist without number. Certainly some of them are absolutely necessary and constitute the best way to fight a foe or promulgate a principle. They are sometimes more effective than an organization having a broad, genial scope. An example of this type would be the Anti-Saloon League, now working wonders by its sane principles and com-mon sense methods. The scope and mission of these organiza-tions vary. Let us ask the question. Is an organization justi-fiable whose purpose and aims are already covered by another greater, more inclusive and comprehensive organization? For example, does the desecration of the American Sabbath demand is THE MEKCUBT. an organization whoso purposes shall be to mitigate its abuse or to give the laborer his rest, and so on, when the State or the Church should properly regulate these matters. This is not per-haps a good concrete example, but it will suffice to illustrate the point in question. It must not be understood that organization is not essential to moral and social reform. The Society for the Prevention of Cruelty to Animals has its place; the Civic Asso-ciation for Public Improvement is certainly a good thing; Purity organizations, Peace organizations and Charity organizations— all may be productive of immense good. But it is the sub-di-visions of these ideas and principles into so many corresponding small organizations that are hurtful. The trouble is not in or-ganization but in excessive organization. Another field in which too many organizations are undouhtedly "responsible for the destruction of the real usefulness of their gen-eral principles, is that of the fraternal secret orders. These, too, like the church and reform organizations have multiplied with great rapidity in recent years. The principles of these various orders are mostly of a patriotic, fraternal, or charitable nature; their emblems are such words as these: Virtue, Liberty, Pa-triotism, Mercy, Charity or Fraternity. One especial feature of the majority of such orders, is the sickness and death benefits. This feature really forms the basis for the large membership. With some exceptions of course, there can hardly be any seri-ous charge brought against the principles of these secret orders. Here, too, the harmful results ensue from the fact that there are too many being organized. They can not compete with the in-surance companies and the already existing secret orders of an established reputation. Frequently men unite with as many as six or more of these orders. These societies like all other orga-nizations must have their regular meetings, whether weekly or monthly, to maintain interest. Evidently faithfulness in dis-charging duties and pledges necessitates neglect of other import-ant business or home relations. As a result of this complexity many a one drops out. Consequently for lack of membership and financial strength, many organizations of this type "go un-der," in common parlance. Hence there is almost absolute loss of the money paid in. This condition needs no further comment. The multiplication of secret fraternal orders without a very ., THE MERCURY. 19 strong, practical, financial basis, is bound to demonstrate the evil effects of over-organization. Tliere is an economic aspect to this problem of organization. And the disastrous effects of over-organization frequently find their causes in economic conditions. The financial side is espe-cially referred to. The carrying out of the principles of an or-ganization incurs more or less expense, depending upon its na-ture. If it is an association for moral, social or civic reform, or if a fraternal order, it must have its official newspaper organ, its corps of workers and representatives in the field. The exten-siveness of the various systems and processes of work vary. In any case the financial funds must be raised to insure the welfare and safety of the organization. Very frequently many must suffer and finally fail through lack of monetary resources. The newspapers representing church denominational interests and moral reform are constantly making strenuous appeals for in-creased subscription lists in order to maintain their existence. The demands upon the average man's poeketbook made by the innumerable organizations are great. Only the most practical, beneficial and important organizations can survive. The others eke out a miserable existence and become a parasite on society. It is pitiable to see an organization launch out with seemingly bright prospects and worthy ideals, soon to be overwhelmned by the more solid, sturdy ones already in existence. Yet this oc-curs somewhere nearly every day. Another feature of nearly all organizations is to hold conven-tions, assemblies and so forth. These may occur annually, bien-nially or in a few cases less often. It may on the surface seem of little value to refer to this fact. But the increase of all sorts of organizations has occasioned so many such gatherings that the. people at large are coming to view them with dissatisfaetiou'- Pree entertainment at even church assemblies is no longer pos-sible at many places. The demands upon good nature and hos-pitality become too excessive. This is but one phase of the man • agement of the convention prohlem. Too much needless organi-zation with its array of conventions and external manifestations, will soon find a complaining public. As stated at the outset the whole world is full of organiza-tions. It is impossible to enter detailedly into all the different I GETTYSBURG COLLEGE 1 f Gettysburg, Pa. LIBRARY 20 THE MEECUBY. fields and discuss this problem of over-organization. Thus fir I have pointed out the tendencies along certain lines and shown the evils thereof. Perhaps in other lines of activity the danger of over-organization is not yet to be feared. The organization in political life certainly cannot be ques-tioned. The safety and welfare of a nation depends largely upon the interest of the people in the government. The sub-divisions of our own country into parts ranging from the grand federal to the county, district or municipal, form the basis for the people's share in government. Let us observe conditions among the industries and professions. Every branch of industry is thoroughly organized, and has its official organs, its conventions, its officers, routine of work, and so forth—all to advance their representative interests. These include all trades and business professions, which are numbered by the hundreds. It would be useless to enumerate them. It is only by the above methods that they can further their interests. The conditions and needs of the age demand such organizations. Take for example, the great agricultural industry: possibly no industry has ever made such strides. The methods of farming are assuming a scientific coloring, through Experimental Sta-tions, State Agricultural Schools, Farmers' Institutes and other organizations. As yet organization does not seem to be produc-ing harmful results along this line of industry. And perhaps the same thing could be said of the other indus+ries and occupa-tions. In like manner the educational and professional fields are im-proving their methods of work. Jfot thus to organize and mutur ally assist each other by new plans and good ideas, would be a cause of selfishness. Hence it is not difficult to undertsand why every week has its record of assemblies of educators, medical men, and the other professions. The tendency along the educational line may perhaps need restraint, lest too many chatauquas over-flow us with methods of work and instruction, and confuse our better judgment. A similar tendency within the past few years is the idea .of reunions. Every day in the summer season is scheduled for some sort of a reunion, varying in extent from a church denominational affair to a Sunday School picnic. Again, THE MERCURT 21 we repeat, the motive and aim are right. But are we carrying the idea too far? To summarize briefly the content of our discussion, we first note that the opposition is not against organization in itself. Over-organization tends to despise rather than marshal concen-tration of effort; it is impossible to devote the required amount of time and money to many organizations, though all may be more or less worthy. Too often over-organization becomes a matter of formal externality and lacks moral or spiritual earnestness. We need but cite the methods of modern evangelism to impress this fact. In conclusion it can be said that the formation of an or-ganization whose purpose shall be to prevent the formation of useless organizations, would be hailed as a great blessing to man-kind. WHAT IS SUCCESS. E. W. HARNER, '12. UCCESS, as generally defined, means the attainment of a proposed object. In this sense the man who makes it the object of his life to win a great fortune and does so, is successful, in that, he accomplishes what he has aimed for. This too, is the worldly conception of the subject. Hence, the man who starts in business, whatever his circumstances may be when he begins, and who, amasses a great fortune, is said to be successful. The politician who reaches out into-the political world and grasps the full glory of a politician, is said to be a successful man, in that he attains that which he has had in view. The young lawyer, who is admitted to the bar and performs his duties with great skill is looked upon by the world as being successful. But what is a successful life? It is not the amassing of wealth only, nor the attainment of high position, nor yet the win-ning of fame in one form or another. Life is made up of many-interests and the reaching of no one particular goal will neces-sarilv mean success. 22 THE MERCURY. "Wealth is not always a synonym of success." Many men whom the world delights to honor, attained their lofty heights of grandeur without ever acquiring anything of wealth. The truly successful are those who have achieved the greatest good in their respective callings, whether that success has brought them riches or not. Honor and fame are not requisites to success. Many men have reached positions of wealth, of high honor and fame, and yet their lives in the true sense have been failures. "Honor and Fame, from no conditions rise, Act well your part, there, all the honor lies." What, then, is true success ? No better answer could be given than that success is the faithful performance of all the duties of life that devolve upon us. God brings every human being into the world for a purpose, and he who comes the nearest to the ful-filment of that purpose is successful, whether he dies rich or poor, occupies a high or humble position, whether his name be known or unknown to the world. The successful are those who can surmount all difficulties, who can govern their own lives and Avho can say to the devil when tempted, "Get thee behind me Sa-tan." Men of great physical strength or those who are great in battle are not always successful, but those who are the architects of their own fortunes, and whose lives are full of kind deeds and noble acts. "It calls for something more than brawn, or muscle to overcome, An enemy that marches not with banner, plume or drum, A foe forever lurking nigh in silent, stealthy tread, Forever near thy board by day, at night thy bed. All honor, then, to that brave heart, though poor or rich he be, Who struggles with his baser part who conquers and is free. He may not wear a hero's crown nor fill a hero's grave, But truth will place his name among the bravest of the brave." THE MERCURY. 23 OUR SYMBOL—OUR IDEAL. RALPH E. RUDISILL, 'lO.* N all ages the achievements of man and his aspirations have been represented in symbols. Eaces have disap-peared and no record remains of their rise or fall, but by their symbols we know their history. The mono-liths of the Assyrians and the pyramids of the Egyptians tell their stories of forgotten civilization. They teach us sad lessons of the vanity of ambition; cruelty of arbitrary power, and the miseries of mankind. The Olympian Jupiter enthroned in the Parthenon expressed in ivory and gold the awful majesty of the Greek idea of the King of the Gods; the bronze statue of Minerva on the Acropolis was a magnificent symbol of the protection of the patron Goddess of Athens to the mariners who steer their ships by her helmet and spear. But these are all dwarfs in com-parison to our symbol. Greater than the monument in St. Paul's Cathedral commemorating the victories of Wellington upon land; greater than the monuments upon this very battlefield where lay buried the shackles of nearly four millions of men. Greater than these is our symbol—the fruit of political equality, of intelligence and virtue, of private sovereignty and public duty: it is the free, true, harmonious man of America. America. Ah! what a name! To-day we stand a nation that has uprooted slavery; a nation that has crushed anarchy; a nation that has overcome bankruptcy. How we rejoice in our principles of government! How they represent to the world the best results of liberty. De-mocracy is our nation's symbol. Manhood is the symbol of our people. Manhood is the Gibraltar of our Eepublic. Manhood, that which no ancient nation has ever fostered. Walk thoughtfully, kind friends, among the nations of to-day. You are tramping upon the fallen graves of centuries. Why have they gone? They died, not of old age but from the results of injustice and wrong. They died for want of manhood. Na-tional power is nothing. Universities are nothing. Colleges are nothing without manhood. Can America be added to this long list of republics. Can she thus betray herself ? Assuredly not. 'Winner of Junior Oratorical contest. 24 THE MEKCUBY. Search the creation round and where can you find a country that represents so sublime a view as America in equality. What noble institutions! What a comprehensive policy! What a wise equalization of every political advantage! ISTo fairer prospect of success could be presented. This is a land where competition is free. This is a republic which Mammon shall not rule. This is a nation where anarchy shall not sway. Equal rights and common opportunities have been the spurs of ambition and the motors of success. The American asks for a fair field and he becomes a Eoosevelt or a Lincoln. "Our only path is duty, our lamp is truth, our goal is victory." Who, then, are the truest Americans of our country to-day? Not the man who allows the glitter of gold to blind him; not the man who stands back and sees the liberty and happiness of thou-sands of women and children sacrificed upon the altars of Mam-mon, not he who corrupts the legislature. But he who has chosen a high ideal. Our country's appeal to-day goes forth to the humblest citizen. She has thrust upon everyone the most sacred privilege that she can give to man,—the privilege of sharing in the government and guarding her welfare. She asks of him in return to live a heroic life. No victory can be lasting, no reform can be permanent, unless the citizen back of it is just and virtu-ous. For the noblest ideal we look to Him above. He it was who taught this principle of equality. Was it not He who taught that man is worth more than money. Was it not this ideal that builded the foundations of free government as broad and as deep as this continent. Was it not this that stayed the tide on this heroic field. Such must be the active ideal of the American to-day. "Eight is right—since God is God, And right the day must win. To doubt would be disloyalty, To falter, would be sin." As Antaeus in battle renewed his strength whenever he touched his Mother Earth, so shall this Eepublic live, as long as its citi-zens follow and imitate the examples of our makers of the con-stitution and the Prince of Peace. THE MERCURY. 25 Assuredly we have reason to look into the future with hope. A hope not built upon the shadow of a glorious past, but rather upon the integrity of the average American citizen. A hope built upon the principles of equality and justice. May our citizens march clown the ages with the symbol of liberty and with the Bible for their guide in morals and conduct, let them as they lead the grand procession to that land beyond where shall be the union of all mankind, exclaim: "Forever float that standard sheet, Where breathes the foevbut falls before us, With freedom's soil beneath our feet And freedom's banner streaming o'er us." AN INDIAN SOLILOQUY. 1911. T was a beautiful night, such as is seldom seen, even in the warm summer months, in the valley of the majestic Susquehanna. The sun had set over an hour ago with a clear sky and the western horizon, formed by the dis-tant mountain tops, was still a shade brighter than the rest of the heavenly dome. Not a zephyr was stirring, not even on tha bosom of the broad river, whose surface was as calm and placid as a sea of glass. One by one the stars were beginning to peep from the heavens and smile upon the drowsy earth. Far away in the east, over the top of the mountain like a great silver ball sus-pended from the lofty home of the gods, hung the moon in all her beauty, shedding upon the earth a soft mellow light. To add to the beauty of the scene, far to the north could be heard the soft rippling of the stream, as it rushed between the rocks at the falls. The water-gods seemed to be doing their best to excel all na-ture, and to the ear of the silent listener, the noise of the waters bore something of the divine in nature. Such was the scene be- 26 THE MERCURY. fore Splashing Water as he lay upon the ground, before the old wigwam. Splashing Water was the son of the chief of the Wiconisco In-dians. Long ago his father's braves had intruded upon the hunt-ing grounds of the great Susquehannas, who claimed all the land bordering upon the great river which still bears their name. The Susquehannas resented the intrusion, but Splashing Water's father, after counselling with all his warriors, decided to make good his claim with the arrow and the tomahawk. Preparations for war were made and one dark night when all was ready, the Wiconisco braves stole forth from their camp to meet the Susque-hannas in deadly conflict. Early in the morning, long before the face of the Great Spirit began to light up the eastern sky, the battle was fought. The Wiconiscos were defeated. Twenty of their braves fell by the arrows of the enemy, but by far the great-est loss to the whole tribe was that of Splashing Water. Splash-ing Water, the pride of the camp, was captured and taken far away to the great camp of the Susquehannas on the Island of the Bald Eagle. That was many moons ago and tonight as he lay before the wigwam of his guard, he pictured to himself the sight of his father's camp. "It is true," thought he, "this camp is much bigger and this tribe is much stronger than my father's, and then too, they have the Great Eiver, but still I would rather be home on the great mountain." "What are they doing at home," he wondered, "perhaps they are planning how to come and free me from these awful men." He then pictured his father's camp. There were the wigwams of the braves arranged in order around the clear, cool spring and the great trees casting their soft shadows over the ground. There were the camp-fires, just dying out and around them lay the forms of many sleeping warriors. "How fine it would be to be there," thought he. Here he glanced around and noticed that the fires of his cap-tors were also dying out. Here and there among the wigwams the form of a dusky warrior moved about, but otherwise all was quiet, responding to the beautiful night the Great Spirit had given. "A little longer," thought Splashing Water," and they will all be asleep. Then why can't I escape?" He decided to THE MERCURY. 27 wait, for he saw that his guard, who was lying near him, was be-ginning to doze. In about an hour everything was quiet. Not a moving figure could be seen, and Splashing Water decided that now was the time to make a dash for home. Cautiously raising himself, he crept to the entrance of his guard's wigwam. All was still within. He crept a few steps farther and felt about for the bow and quiver of his guard. He grasped the bow in his hand and quietly hung the quiver over his shoulder. Peering out of the entrance, he made sure that the track was clear, then slowly crept forth in the direction of the shore, stopping every few paces, and straining every nerve to hear the faintest sound of alarm. But not a sound did he hear. Finally he arrived in the clump of willow trees overhang-ing the shore, under whose protection the bark canoes of his cap-tors were moored. Quietly creeping into the nearest one he grasped a pole and gently pushed it from the shore. When the boat was far enough from shore to be controlled by the current, he lay flat on the bottom of it and allowed it to drift down stream, in order that he might not make the least noise. When he had drifted for some time, he arose to his feet, grasped the pole and pushed the frail canoe to the shore with great speed. "Good-bye to the Island of the Bald Eagle," thought Splashing Water as he leaped upon the shore and plunged forward under cover of the thick forest. He traveled all night, and at the first signs of dawn drew near to the camp of his father. Great was the rejoicing as the fires of the tribe were kindled, amid the talk and laughter of the braves and squaws, when into the camp strode the athletic form of Splashing Water, the pride of the Wiconiscos. I H E HE RC U RV Entered at the Postoffice at Gettysburg as second-class Matter. VOL. XVII GETTYSBURG, PA., OCTOBER, 1909 No. 5 Editor in-Chief SAMUEL FAUSOLD, 'IO. Exchange Editor G. E. BOWERSOX, 'io Business Manager PAUL S. MILLER, 'IO Ass't Bus. Managers ROY R. ALLEN, 'II RUFUS N. WENRICK, 'II Assistant Editor RALPH E. RUDISILL, 'IO Associate Editors E. J. BOWMAN, 'II C. M. DAVIS, 'II Advisory Board PROF. G. F. SANDERS, A. M. PROF. P. M. BIKLE, PH. D. PROF. C. J. GRIMM, PH. 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 ac-companied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. IN this, the first number of the MEBCUEY, since the opening of college, we take the opportunity of impressing upon the student body the importance of the liter-ary societies. The literary so-cieties hold out to every man at Gettysburg a golden opportunity for self-development. True it is, the class room is the place for in-tellectual training, but the liter-ary societies are a most useful adjunct for the training of a dif- THE MERCURY. ferent sort, though of no less importance, is here received. No col-lege man who cannot express his thoughts to the best possible advantage, measures up to the standard which the world sets up for him. To meet this demand for correct expression of thought is the purpose of the literary societies. For certain reasons, how-ever, during the past year, the college community has been very indifferent to literary work. The various phases of college life were emphasized to such a degree, that apparently the work of the societies was excluded and consequently literary spirit was very low. Now at the opening of the new collegiate year let us firmly resolve that this shall not be the case in the future. Let us go to work and strive to raise the standard up to its old mark. To the new men, we would say, join a literary society early in your course. We do not presume to dictate which society you should join. Each one of the societies needs you, and your so-ciety will be for you just what you help to make it. But what-ever else you do, join one of the literary societies. However, when you have joined, fall to work. No society will do you any good whatever, unless you work for it. Let us all, both old men and new, work for the glory of Phrena and Philo and strive to make this a banner year in literary work at Gettysburg. IT is a terrible thought that the "very glory of our civilization is the danger of our times." In the utilization of all the agencies of nature in every line of development, in the multiplication of the sources of wealth and prosperity, this country is unparalleled, and yet every element of progress carries with it the agencies of destruction. Along with the best of benefits march dangerous evils. For "vice and immorality sweep over this land like black clouds." Simply turn to the politicians of New York and we see them attacking the Governor, thus making it hard for young men to do right and easy for them to do wrong. After we have been launched into the world to win our way as best we can, the State takes no further action than to provide for a policeman to arrest us if we go astray. And then there is before us the saloon, pool-room and gambling den to invite us as participants. We have to but ask ourselves, how many men have fallen to such a degradation and answer by referring to Sing Sing where 30 THE MERCURY. seventy per cent, of the prisoners are college and university grad-uates. Why have such men of splendid opportunities fallen to such a state? We find it is because they have never endeavored to cultivate their morals or to strive for manliness. It seems to be the tendency of college men to be pusillanimous and discourage rather than encourage the aspirants to an exalted character, to taunt him with assertions hard for a sensitive boy to bear, as to his rusticity and state of being unsophisticated. How often does one learn too late that liberty with friends causes ruin, that in-dulgence is only to burst the restraints of the Ten Command-ments, the Golden Eule and the teachings of home. In this day of twentieth century hustle—in this CULTURE age Qj! fgygj-igh haste, culture has trouble to hold its own. Culture which means a liberal education, broad-minded-ness and refinement, is rivalled by our modern all-pervading lust for gold. Disregarding morality and final destin\r, what shall you do? Shall you spend your life in hot pursuit of the almighty dollar or seek those indefinable yet so easily recognized qualities, the sum total of which constitutes culture. This is the question so often confronting the young man just out of High School. He necessarily ponders, "Shall I take a purely technical course preparing me for one line of work or shall I take a general college course with the view of developing the all-around man. The temptation to follow the first alternative is hard to over-come. This fact is exemplified in men in the business world who are experts in their own departments of work, yet are lamentably ignorant as to all other subjects. These men do not have a true sense of values. They do not have the right perspective of life. They too often spend their whole lives in the pursuit of dollars for the dollar's sake and cannot enjoy what we call the higher things, because of lack of culture. As an illustration, these one-sided men can not enjoy music because they do not understand music. This fact fortifies the truism that a man gets out of a thing what he puts in it. TUP: MERCURY. 31 A man should be true to himself. If a man is true to himself, he will find time to develop his aesthetic and moral natures. Thus he can enjoy life in the full and besides the busy hours spent in attaining a livelihood can snatch a few moments from his busy life to enjoy nature and all her beauties. No matter what your profession will be, build upon the solid foundation of a collegiate course. This will insure knowledge, efficiency and cul-ture. DON'T forget the Bloomhardt literary prizes to be awarded next spring. These prizes will be awarded on the basis of literary merit. Get busy! Use your literary talent. Thus help your-self and immediately help us retain the high standard of the MERCURY. STUDENTS patronize our advertisers! The MERCURY adver-tisers are friends of the college and of you. Show your appre-ciation by helping them, even as they help us. A BOOK REVIEWS. HE Testing of Diana Mallory, by Mrs. Humphrey Ward. —Philo. Here is an interesting picture of English life. The authoress depicts the political and social life of England as few novelists can. We are led by easy stages to a realization of England's greatness as an empire and learn something of the domestic problems which concern her. To be sure, a love tale is the binding thread of the story. Diana Mallory is a true heroine. We love her from start to finish— sympathize with her in her troubles and rejoice with her in her joys. The other characters of the story are representative of every phase of English life. The Englishman in his favorite past-time—hunting—is seen hot on the chase and the parliamen-tarian playing with might and main the uncertain but always in- 32 THE MERCURY. teresting game of politics engages our rapt attention. Incident-ally we are given a picture of beautiful Italy and interesting glimpses of India and other parts of the world are obtained. The Diva's Ruby, by P. Marion Crawford. . Philo-—is a narra-tion of the winning of Diva, an English primadonna, by Win. Van Torp, an American cowboy millionaire. The scene is laid chiefly upon the continent and in London. However we are first introduced to a little Tartar city in Central Asia from which comes the ruby which gives the book its title. The book portrays the moving of that master passion, love, showing the terrible con-flict which takes place in the hearts of both men and women, the conflict between true love and the obligations of honor. The characters are of a high type except where the oriental thirst for revenge betrays itself in the person of Baraka. The plot is com-plex in that it centers about three characters instead of the or-dinary one or two. The style is clear but retarded by unimport-ant details. Moreover the language used by the various charac-ters is not altogether in harmony with themselves as the writer portrays them. We find very little difference between the con-versation of the learned Greek scholar, Logotheti, and the rough, uncultured American financier, Van Torp. All things consid-ered, it deserves to stand among the modern works of fiction. PATRONIZE OUR ADVERTISERS. I•N this Drama of Tour Year's Course, Play your part without dad's horse ; This to do is up to you With just a little tact between each yearly act, In some domain take a stroll And sell ALUMINUM for next year's Role (roll). Every summer hundreds of students raake BIG MONEY selling Aluminum Cooking Uteusils. For particulars address LOUIS HETZEL, Gettysburg College, GETTVSBURB, PA. THE STEWART & STEEN CO., COLLEGE ENGRAVERS, 1024 Arch Street, PHILADELPHIA. MAKERS OF INVITATIONS, PROGRAMS, MENUS, VISITING CARDS, DANCE CARDS, MONOGRAMS, CLASS AND FRATERNITY STATIONERY. P. S. MILLER, 'TO, Representative, Who has a full line of samples. kl^H, EDUCATION The times an 1 the Schools demand that the best things shall be done and in the best manner. Watermans@)FountamPen accomplishes everything that can be required of a good writing in-strument. Made to last for years of service and give its owner the satisfaction which comes with owning "the best." W From all dealers. The Globe trade-mark is our guarantee *~—^-^ school SI. Bo.lon 209 Sl.lc Si ChU."> Q V 742 Morkel Si-. San Franci*co. 1.10 5t. Jemci Si. Montreal 12 Cold«n L*n«. London GR. do Hono^-e Paris PATRONIZE OUR ADVERTISERS. FUfJJVTTU^E Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. - Telephone No. 97. H. B. BENDER. 37 Baltimore Street, Gettysburg, Pa EDGAR C. TAWNEY BAKER West Middle Street. J. B. WINEMAN, DEALER IN CHOICE FAMILY GROCERIES, PROVISIONS AND FRUITS, BOARDING CLUBS A SPECIALTY. L. WEIGAND, DEALER IN FRESH AND CURED MEATS OF ALL KINDS-Boarding Clubs a Specialty. Sou^p's f^estaupant, No. 7 Chambersburg Street. J PATRONIZE OUR ADVERTISERS. EMIL ZOTHE, College Emblems, Engraver, Designer and Manufacturing Jeweler, 722 Chestnut St, Philadelphia. Specialties: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All Goods ordered through G. F. Kieffer. Charles S. Mumper, DEADER IN FURNITURE, PICTURE FRAMES OF ALL SORTS REPAIR WORK DONE PROMPTLY I will also BUY or EXCHANGE any SECOND-HAND FURNITURE No. 4 Chambersburg street, Gettysburg, Pa. OHLER BRO.'S RESTAURANT, First National Bank Bld'g. The place to eat the best Ice Cream. QUICK LUNCH and Oysters in season. D. J. 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T ••!•■ T ■'I- ■t .j'. '•I- 7■ •] 7 •■.!■ If. '*• 7i "i" '•I-' 7 •i "i" jj 'i •J 'i \v ■it \V Students' Headquarters —FOR-HATS, SHOES, AVD GENT'S FURNISHING. Sole Agent for WALK-OVER SHOE ECKERT'S STORE. Prices Always Right TJie Lutheran PuWiGctioij Society No 1424 Arch Street, PHILADELPHIA, PA. / Acknowledged Headquarter* for anything and everything' in the way of Books for Churches. Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitution* with pecuniary ad-vantage to yourself. Address HENRY S. BONER, Sup't. I H E M-E'RCURY The Literary Journal of Gettysburg College. VOL. XV GETTYSBURG, PA., MARCH 1907 No. 1 CONTENTS VACATION OVER THE SEA.—Essay. W. B. HEILMAN, '08- POE : WIZZARD OR CHARLATAN.—Essay. W. WISSLER HACKMAN, '08. BLOODY RUN—Legend. E. E. SNYDER, '09. ia IN HER PLACE.—Story. JOSEPPI ARNOLD, '09. 15 THE SICKLER COMES TO ALL.—Poem. OSCAR C. DEAN, '08. 22 FROM CLERKSHIP TO FRESHMANSHIP.—Essay. G. E. WOLFF, '09. 22 THE MISSIONARY SPIRIT—Oration. CHARLES W. HEATHCOTE, '05. 25 EDITORIALS. 29 EXCHANGES. 31 THE MERCURY. VACATION OVER THE SEA. W. B. HEILMAN, '08. rrjHERE are innumerable ways a college student may spend -L his summer vacation. To some, one way appeals more than others and they will then strive to make it possible to spend their vacation that way. To me it seemed that a trip across the ocean on a cattle boat would be at once interesting and exciting. My chum and I talked the matter over and made our preparations to leave as soon as school had closed. At the last moment another student joined us and on a boiling hot day iu the month of June we three students, billed as ex-perienced cattlemen, sailed out of Baltimore on the steamship Maryland. We had about 300 cattle aboard but before the day was over owing to the terrific heat several had died. At once we received our first lesson in cattle boat training. By the aid of the steam winch and a long rope the carcasses were drawn to the side of the vessel and dropped into the bay to become the food of crabs and fishes. We also suffered as well as the cattle for we three having incautiously sat down on the deck, which-on these boats is painted black with a mixture of tar and turpentine, when we attempted to arise the usual re-sults happened, As there was plenty of corn sacks aboard however we did not suffer. I was appointed night watchman while my two chums were placed on day duty. Being on duty at night I consequently became well acquainted with the sail-ors and many were the strange yarns of different countries, which they told me during the long night watches. Our voy-age was enlivened several times by unusual occurrences. When we were about half way over the Newfoundland Banks we passed within a quarter of a mile of three immense icebergs of which we obtained several good photographs. It was hours before we lost sight of them owing to their intense white brilliancy. Two days after passing the icebergs we laid to in mid ocean to receive three stowaways, who were trying to get back to the States, from a homeward bound vessel of the same line. These stowoways were put to work at odd jobs on the vessel until we reached England where they were taken into custody. As we drew away from the American coast the weather which up to this time had been very pleas- THK, MF.KCITRV. ant grew much colder. The men no longer slept out on deck but sought their bunks and blankets. The nights were much damper. About four days before we expected to land all the crew were busy painting, scraping and scouring. The masts were repainted, the brasswork shined up, and the deck was tarred, but this time we did not get caught ; we sat on news-papers. The Sunday before we arrived the waist of the ship was full of clothes lines, all bearing burdens which flapped gayly in the'breeze, for the men were desirous of making a good showing when they reached home. Several days later we sighted the Scilly Islands. In the neighborhood of these islands we passed a fleet of Penzance fishing luggers. These boats on account of their red, leg of mutton sails, have a very peculiar and striking appearance which the character of their crews helps greatly to heighten. These hardy fishermen go out in all kinds of weather and handle their boats with a skill and daring that is little short of marvelous. From here until we anchored at Gravesend shipping was very numerous. That afternoon I saw the rugged coast of Cornwall from the rigging and the same evening the lookout reported Lizard's Light. We were now fairly in the English Channel. As the night was very clear and calm the lights of the var-ious cities we passed were remarkably distinct and the look-out went to great pains to explain to me at length all about them. About i, A. M. we sighted the Calias light in France and so for several hours we steamed along, seeing the lights of England on our left and on our right the lights of France, Shortly before daylight we dropped anchor in the muddy, filthy Thames at Gravesend to wait for the turning of the tide. Although the river here is less than a quarter of a mile wide the officers of the boat told us that a man would be unable to swim across owing to the foul gases that are being constantly stirred up by the anchors of the thousands of vessels and the impurities from the great city which are churned by the pro-pellors of the steamers. This they said would overcome a man before he was half way over, as many a poor stowaway had found out when, seeking to escape justice, he had leaped overboard in the hope of swimming ashore but, overcome by the foul waters, had sunk before he could be rescued. As dawn began to spread over the s-ky, surrounding objects grad* THE MERCURY. ually grew plainer and we saw that we were anchored in the midst of an immense fleet all waiting for the turning of the tide. Slowly the shore grew plainer and we saw a strange mixture of old docks and warehouses interposed between huge locks and fine buildings on terraces which sloped to the water's edge. Indeed, all the way from Gravesend to London, a distance of about 18 miles we noticed this same strange in-termingling ; strange to us because in most American cities where there is any considerable shipping the water front is the last place'where one looks for respectable dwellings. But in London the very Houses of Parliament themselves are marked by the ebb and flow of the Thames, the citadel of ancient Lou-don, the famous Tower, bears mute witness to centuries of contact with the turbid river in the shape of innumerable bar-nacles and accumulations of slimy sea weed. One of the fin-est drives, the Thames Embankment, runs right along the river's edge, while several palaces and hotels grace the banks at various places. We steamed slowly up the river between lines of ships of every nationality, from the big black ocean . tramp to the many colored deck of the Norwegian fishing smacks, with crews as motley as the vessels. Tall, fair-haired Saxons, Lascars with their broad turban and oriental dress, sailors from all of England's tributaries, each dressed in their own peculiar garb and speaking the tongue of their birth, formed a constantly shifting scene before our wondering eyes. And so it was all the way to the cattle market where with many strange cries, aided by steel pointed sticks the yardmen drove the beasts ashore and our vessel steamed clown to take her place in one of those wonders of modern engineering, the Royal Albert Docks, where having bidden farewell to the kindly officers and sailors and being passed by the custom house officials, we went ashore and passed through the dock yard gates out into busy, rushing London. As it was already late in the afternoon we took lodging for the night at a seamen's boarding house which one of the quartermasters had told us of, and then boarded a train for the center of the city. The train caused us all much amuse-ment, first on account of the ridiculous small looking engines —which nevertheless go at a very respectable speed—and next because of the sizeand general appearance of the coaches, re- THE MERCURY. setnbling in a great many respects our old stage coaches, each divided into three or four compartments separated from each other by partitions and entered from doors on the side. These compartments will hold about 12 people. We thought we were lucky to have an empty compartment but we were soon robbed of that illusion for at the very next stopping place a crowd of factory hands filled up our section so completely that there was no possible way of escaping the odor of garlic. The dinner of the working classes usually consists of a large onion and a hunk of bread which they, carry to work tied up in a large bandana and this they wash down with a large cup of tea purchased from some restaurant. But even worse than the smell of onions was their habit of taking snuff. An old woman next to me taking a generous pinch of snuff I received about half of it. and as a result I sneezed for the rest of the evening. 1 think snuff taking is a most reprehensible prac-tice. Arrived at the huge station .we hastened to see some of the principal streets by night. We were all struck by the ex-treme'crookedness of the streets, the principal streets of well known London so narrow that it is impossible for three streams of traffic to pass each other and so crowded that it is necessary for policemen to be stationed at every crossing—and here let me pause to say a word about the guardians of London. Tall fine built men, I don't believe there is a man on the force un-der 6 feet, and this appearance is heightened by the wearing of helmets, courteous to all, going out of their way to direct the stranger, saying very little but minded implicitly by the citizens, this is the force that guards the world's largest city. We spent some time exploring the city from the top of a bus, for London has no street cars in the business section on ac-count of the traffic. It seemed to us that about every fifth man wore a soldier's uniform and here as with the policemen, we noticed the fine physique of those who had taken the '-'Queen's shilling." Strange sights and sounds were not lack-ing but wearied with our long day, we early betook ourselves to our lodgings. Next day we took a long ride through the principal parts, ending up at the Billingsgate fish market. All that has ever been written concerning the langragi and cus-toms of this famous market I can surely endorse'. The lan-guage is extremely forcible and picturesque, the smells are THK JIKRCURY. certainly the former and the venders themselves are the latter. Here you see the fishwives with odd looking, heavy straw hats, bearing baskets of fish on their head while they give utterance to strange cries. Men and women alike carrying fish, some in iced boxes which dripping catch the unwary stranger, block the way but persevering we pushed through and came to the Tower. Just a look at the Tower and its guides immediately takes you back to the times when England's kings overawed their unruly subjects from its frowning walls. But now the wide moat surrounding the Tower is dry, while the sentinels al-though in the costume of the 12th century are merely the painstaking guides whose only care is that you shall not miss seeing any spot of interest. They point out to you Traitor's Gate, where state criminals condemned by Parliament and brought down the river in boats, to prevent rescue by friends, were landed and passed through to their doom. The stairs under which the bodies of the young princes were hidden after their murder, and the rooms where some of England's great-est wrote their pathetic history on the walls using their blood for ink, or with infinite care carved their coat of arms in the stone wall, all rival in interest the crown jewels kept in a wing of the castle under guard. Here are the crowns of Brit-ain's rulers famed in history. There is so much of interest in the tower that we left it with regret. St. Panl's with its mighty dome and stained glass windows, its costly pictures and monuments to famous men we saw in the hush of a religious service, when the choir and altar, lighted with innumerable candles, flashed back their light from gilt and marble and lent a tone of softness to the vast arches of stone. Westminster Abbey we also saw during a religious service. This abbey is built in the form of a cross and is even more famous than St. Paul's, for here the kings and queens and great men of England are buried, while mon-uments of others keep fresh their memory. Here we walked with reverent tread for almost every step is over the ashes of some noble whose tablet, giving his rank and history, has been worn smooth by the shuffling of countless feet. Statues of warriors in full armor mark the last resting place of some valiant knight. Carvings and sculptures of all kinds denote THE MEKCIJRY. where the ashes of statesmen, soldiers, sailors, poets and authors, the flower of Britain's greatest, have been given their last honors. Yet of the thousands honored there but two bore tokens of the love and respect of the present day. The stat-ues of Longfellow and Tennyson both bore fresh cut flowers which nearly every day are renewed by some admirer of the poets. Near to the poet's corner is the royal chapel where the kingly dead are laid, while a step or two away stand the coronation chairs, the foundation of which is the Scone stone of the Scotch kings which was taken by one of the English kings. In one of the wings is the old chapter house where the monks originally met, and here is a door one side of which is covered by a human skin. This was the skin of the "robber abbot," who when Edward I marched against the Scots, leaving his treasure in his charge, betrayed his trust. His sovereign learning of his treachery flayed him alive and nailed his skin to the door of his cell as a warning. The skin has been trimmed down by curio hunters till only a little strip remains under the old fashioned hinges. After taking a last look at Queen Victoria's casket we reluctantly left this hal-lowed spot, so intimately associated with the history of Eng-land, and turned our steps toward the Congress of our sister nation the Houses of Parliament. NOTK: This article will be continued in the next issue.—ED. 8 THE MEUCl'KV. POE: WIZARD OR CHARLATAN? W. WISSLER HACKMAN, EX. '08. IV. AS CRITIC. i | (HIS no doubt, to most of Poe's admirers, is the phase of -L his character least familiar and to his detractors most familiar. It must seem strange, at first sight, that criticism should be entrusted into the clutches of a fanatic and misan-thrope such as Poe's enemies present him to be. Not only that but into the care of one so notoriously vicious, irregular and dissipated should be placed any position such as a literary critic possesses, sesms an evide ice of rein ir'cably poor judg-ment. We must in fact admit at the start that he must have possessed the abilities of a literary critic to no small degree to recommend him to the attention of the literary arbiter of the middle nineteenth century in America. His criticel produc-tions fall into two great classes : frank and- legitimate criticism and satire The first named again falls into two classes, journalistic or magazine critism, and independent criticism. For what his-tory we have of his career as critic in the employ of periodi-cals we can do no better than refer you to N. P. Willis, mag-azine editor, and "Arbiter Elegaus" during Poe's career. He speaks in high terms of commendation of Poe's character both personal and professional. He asserts that while in his employ he detected none of those irregularities, nor did he at any* time evince that haughty resentment he was led by com-mon report to expect. He further refers to him as a pale, sad-faced, quiet "gentleman," courteous and tractable. When he (Willis) pointed out some clause as too sharp, perhaps, where momentary enthusiasm for the time usurped discretion to the possible injustice of the victim, Poe changed to milder form without the least demur, and when they dissolved their relation so agreeable to the editor, it was under circumstances not in the least derogatory to the sad, pale-faced critic. Verv kind indeed of Mr. Willis, I am sure. Yet we cannot but smile a little indulgently as we note the patronizing kindness of the elegant arbiter ; Poe, indeed, forced to Nathaniel P. Willis's door to get a glib recommendation. Truly Fate is ironical. To-day, who reads the elegant Nathaniel, the Poet THE RIKRCUKY. of fashion and its pet? Who ever knows that his thumb de-termined the fate of more than one aspirant to Parnassus ? However, most of this work was of a fugitive character, too much of it mere hack work, which paid miserably. In those days, the critic had not yet attained to the throne. He was not yet a staple product, a necessary of literary life, He was not'even a luxury ; he was a mere byproduct. We cannot but feel that the lofty spirit of the Poet and Dreame'r revolted from the indignity of his place. Painfully struggling for a mere pittance of life which unliterary America, to her shame be it said, most grudgingly doled out to him ; hampered by abject poverty and a long drawn domestic tragedy ; who can blame him for his bursts of bitterness and even resentful malice if such there was? But let us leave this field of his activities, it is at best barren and rocky soil and yields little of interest or benefit studied aside from contemporary life and history. Turning then to his independent criticism we shall expect to meet him ready for scrutiny without apolog}' or excuse. His criticism on Poetry, English (ancient) and American and on verse and versification has been reviewed in a previous paper ; we shall omit from closer examination, only begging that you turn again to them and reread them with your men-tal eye focused more on the correctness of his logic than on the correctness of his doctrine. But there is one mutter which for very important reasons I shall not pass by ; it is Poe's attitude to contemporary poets in general and to Longfellow in particular. Poe was undoubtedly one of the strongest literary forces of his period—his influence was more far reaching in his own life and more profound than that of any other, save perhaps Longfellow. Yet, himself always, doomed to the underside of prosperity's wave, he was forced to witness his smaller rivals ride the crest in smug pride, or at best mod-est acquiesence. He felt the injustice, and it rankled, and glowed, and raged and seared, what under happier stars might have been a kingly and beneficent soul. His keen vision de-tected the vulnerable points with an intensity almost malig-nant. Of all his rivals—as he chose to consider them—Longfellow called forth his most notable attacks ; probably because he was most formidable. And it is to this attack [See Rationale of to THE MERCURY. Verse] that much of Poe's present unpopularity is in a meas-ure due. Seeing Longfellow as we do to-day, in the full glory of his completed work, we cannot but reverence the man as the great American poet—nearest to representative of our nation we have yet produced. As we celebrated the centenary of his birth but a few days ago our sense of reverence was re-newed into a sense of devout joy that a man so wholly pure, and high, and generous, and notable was accorded us, a nation too fast growing sordid and enfevered. How then must Poe appear to us in his half sneering analysis? Is there any good thing in a character so unjustly malicious? Come and see. First and always let us remember that they were contempo-raries, and both great, but in different ways. Poe was an avowed formalist, by which I mean he considered purity of verse-form the first essential of good poetry, and does he ar-raign Longfellow on any other charge ? Does he attack Long-fellow's Tightness or beauty of thot ? He never mentions them. He may well have disagreed on these latter matters also for they stood at the opposite poles of poetical purposes ; Poe asserting that beauty was the only legitimate excuse ior poetry—that didacticism was injurious and at best only toler-able, Longfellow feeling that Poesy's only office was the clothing of a good nd beautiful thot, beautiful because di-vine. Turning to Longfellow's early poetry then, we find- it strongly charged with this idea. Even the warmest support-ers of Longfellow among present day critics admit that dis-tinct injury is done him by attempting to rate him by those first products,—"The Reaper" and "Excelsior." They were ethical calls to arm, and their instant popularity was in the unconscious reception of them as such. To-day with the con-ditions calling them forth we can and do admit that as poetry such as Poe conceived it should be and even by whatever standard we choose, it is inferior. Turning to "Evangeline" with Poe we find his specific charge supported by Longfellow's warmest admirers of his and our own time. It was even then felt generally and as-serted that the English language was poorly adapted to the form of verse employed in the Canadian pastoral "Epic" i. e. the dactylic Jiexameter. As a result there are many weak lines. The task was more than even Longfellow's genius could en- THE MERCURY. II compass, and he tacitly admits it by substituting the iambic in Miles Standish's Courtship with a vast increase not only of verse purity but of general effectiveness. Now this is just • what Poe perceived and pointed out, a little strongly, a little too sharply perhaps, but thoroughly justified by and in har-mony with, his own peculiar and preavowed doctrines on verse—its forms and purposes. Let this then suffice at pres^ ent for the Poe—Longfellow episode. His satirical products were aimed chiefly at contemporary conditions in magazine prose. Blackwood's comes in for the major share of his spleen. Whatever private grievance Poe had against that compilation of fastidious elegance it is certain that he pilloried the literary "Elects" fetish in a most effect-ive and vigorous manner. Read his "How to write a Black-wood Article," and overlooking certain overdrawn crudities verging on nonsense, note the smug, unctiousself complacency of the portly, well fed editor, the ludicrously worshipful cred-ulity of the admiring and self-important spinster, you can al-most see them sitting face to face in the revered sanctum sanc-torum, he in super-respectable broad-cloth, his large oily ex-panse of florid smoothness with bland lips perked up in mild self-love breaking pompously into milky-—I should say rather —buttery smiles, his white, soft flabby hands, with the invar-iable huge seal ring radiating importance from a plump third digit, waving with dreamy grace before the enchanted orbs of the erudite self enshrined Miss Farobia, spinster. On the other side the spidery form of the yearning spinster—devoted' votary at Minerva's shrine. I can see her primly erect on a spindly chair her half mitted palms worshipfully clasped in the folds of that gorgeously hued gown or anon raised ecstat-ically with true old maid fervor and simpering affectation to her throbbing bosom ! About that bonneted cranium seething with abortive romances cluster, none too thickly, in orderly array clusters of astounding gray-green cork screw curls. From between them through gold-rimmed eye glasses, no doubt, peer and squint and sparkle the soulful optics of the divine and famous Psyche Zenobia. No, thank you, not Suche Snobbs, oh, no indeed ! Bear this in mind gentle reader. 12 THE MERCURY. This picture, then, well visualized, turn to the product of that renowned interview, read the remarkable adventures of the divine Psyche and her dearly beloved factotum and poodle, the harrowing incidents of that gruesome belfry tragedy ! Here is satire in spots that would have delighted the soul of Swift and no doubt drew an answering smile from the thank-less Dickens. It is not a mere skit, it is a skillful attack upon the too prevalent evils of affectation, ridiculing it, sneering at it and at times growing quite abusive in his contempt. For example let us examine the interview just referred to. We cannot at once determine whether the irony and ill concealed sarcasm and horseplay is the editor's as represented, or Poe's, speaking through him ; surely the latter. Editors also are his prey. In those days editors were rather tyrannical toward fugitive verse, and Poe, no doubt, makes his own grievances the excuse for his bitter attacks upon them. With viscious pen jabs he caricatures editors, magazines, literary idols and fads alike. Aside from this better class there is another grade I would only too gladly pass by unnoted, to wit :—his "funny satires" at the head of which stands "The Life of Thingum Bob." There are bearable spots here and there widely scattered in this minor branch, but, on the whole, its pretty weak, sloppy stuff—downright sickening and without the slightest spark of humor at places. I have referred to it in a previous paper as none better than "school-boy click-clack"—that's just what it is. To be convinced, read it yourself. In my opinion I think it an injustice to Poe's good taste to say more about them save that they never should have been published. THE MEKCURY. 13 BLOODY RUN. E. E. SNYDER, '09. NESTLED among the mountains in the northern part of Bedford county lies a beautiul valley, through which flows a stream of cool, sparkling mountain water, known as Bloody Run. Merrily it winds its way from its source, a fountain in the heart of the Tuscaroras, over rocks, beneath logs and overhanging banks, through forests and meadows, steadily downward, until finally it joins its water with those of the "Blue Juniata." It is a beautiful stream, yet a treacherous and turbulent one. Its beauty attracts the attention and excites the admir-ation of all seeing it : yet its waters have wrought more de-struction than those of its mother stream, the Juniata. It is too large to be called a brook, yet it has all of a mountain brook's attractiveness. In its bright laughing waters the trout and minnow play ; happy children gather flowers upon its banks, or, wading its crystal pools, piok the shining pebbles from its bed. Its waters are swift and noisy, ever hastening onward, but in such a merry, happy manner that in watching it its haste is forgotten in its mirth and song. But in stormy seasons it leaves off its merry, playful mood, and becomes as fierce and avenging as its name would indicate. In a few hours it is transformed from the laughing brook into a might/, raging river, sweeping to destruction everything that comes in its way. At such times it carries to the Juniata chickens, pigs, sheep, calves, small buildings, household goods, boardwalks and fences and sometimes before its wrath is ap-peased even the larger buildings are seriously damaged. Its fall is as rapid as its rise, and ere the storm has long passed, it has become once more the playful brook. There is a beautiful Indian legend connected with the nam-ing of the stream, which has been handed down from genera-tion to generation in true Indian fashion. It runs as follows*, Long years ago near the source of this beautiful, turbulent stream dwelt a mighty Indian chieftain, an Uncas of the Del-awares, and throughout all the Iriquois Nations, there was no other so brave in battle or so wise in council as he. He lived in peace and quietness, but no stranger was ever turned H THE MERCURY. away, cold or hungry, from his wigwam. All found a cordial welcome, the white man as well as the Indian. This chieftain had but one child, a daughter, the lovely Minnehaha. She was the idol of her father and the pride of the Iriquois nation. And well might they love and pet her; for throughout the Indian world there was none more kind or more beautiful than Minnehaha of the Delawares. Her form was graceful and slender ; her eyes were soft and beautiful ; her teeth were" as pearls; her forehead high and beautiful. There was ever a kind word on her lips and a song of happi-ness in her heart. She was the playmate of the children ; the nurse of the sick or wounded ; the friend of the'hard working .squaws ; a hearer for' the tales of the warriors ; and a never ceasing source of happiness to her father. Such was the beautiful Minnehaha. By the source of this stream Minnehaha played in her child-hood, and here she would come as a maiden and gaze into the . crystal waters of the bubbling spring and try to solve the mystery of the "Great Spirit," who the Indians believe dwelt in the waters. Now among the Indian warriors this princess had many lovers, but none so persiscent and perhaps none so much fav-ored as Growling Bear. Among the warriors there was none braver than he, yet none so cruel and vengeful. He had wooed Minnehaha for a long time but she persistently de-clined to be won. Because of the fierce jealously of Growling Bear the other lovers were shy and timid,.and there was little danger of any of them winning the fair princess. But one day while Minnehaha was sitting by the spring a handsome young hunter stopped to drink from its waters As he arose he beheld the Indian maiden before him. Struck by her won-derful beauty he began to talk with her, nor did he leave t he spring till sunset. The next day they again met at the spring and before they parted that day a strong friendship had sprung up between them—a friendship which soon ripened into love. The spring became their trysting place, and for many months they would meet at twilight on its banks, and the young hunter, with the Indian maiden clasped in his arms, would repeat o'er and o'er to her his vows of undying love ; and the princess, with clasped hands and a happy heart, would THE MERCURY. 15 listen, with her eyes, full of love, fixed upon him. Thus the days passed bright and happy. But Growling Bear began to suspect the love of Minnehaha for the young hunter, and one evening, as she left her wig-wam, he stealthily followed and discovered their secret. Filled with an uncontrollable anger, he plunged his long knife through ihe hearts of both, as they stood beside the spring. Then with a wild cry he plunged the knife into his own heart and the three bodies fell together into the clear fountain. Their life blood reddened the waters of the stream, and the Indians always after called it the "bloody" run and the white man adopted the name. IN HER PLACE. JOSEPH ARNOLD, '09. J7T FEELING of joy thrilled Mabel Burton as she entered -L-A. the library. It was a bright and sunny afternoon in June, just two days before the time announced for her marriage to William Carr. Could she be other than happy, as she made her way to the home of her betrothed to make a few final ar-rangements for the joyful event of her life ? Indeed, so happy was Mabel that she was barely conscious of what occurred about her. Even the rattle of the car in which she rode seemed music to her ears. This happiness however, was of short du-ration, for suddenly she was roused by a "How do you do Miss Burton ? Where do you come from and where are you bound ?'' "Why Mr. Walsh," exclaimed Mabel with a look of sur-prise on her beautiful face, "wheredo you come from ? it is almost two years since we had the pleasure of meeting." - "It is by mere chance I came this way," replied Mr. Walsh, i6 THE MERCURY. "I am on my way to Albany to see Senator B— on some pri-vate business. But where are you going, if I may ask?" ' I am about to visit Mrs. Carr—" "Do you know a Mr. William Carr ?" interrupted Mr. Walsh. "He is engaged to a Miss EfRe Stone a friend of mine." Just then the conductor called out "Change here for Harlem Ex-press," and Mr. Walsh arising from his seat said, "Adieu Miss Burton, pleased to have met you," and with that, he left the car. Had he thrust her with a dagger he could not have wounded her more deeply. It seemed to her for a moment as' if some-one had crushed out of her heart every drop of blood. In the anguish of her soul she turned her beautiful brown eyes from the passengers so as to avoid detection of her inward struggles and peered out into the darkness of the subway as the train sped on. Thoughts came crowding into her mind so fast that they fairly bewildered her. "What was she to do if what she heard were true," was the question which continually arose before her. This chaotic state of mind continued for a while but finally it quieted to such a degree as to make it possible for her to solve some of the questions that naturally arose out of the situation. She at length decided to carry out her plan for the day with but little difference, that she would make her stay at Mrs. Carr's as brief as possible. Fortune seemed to favor her, for, on arriving at the home •of Mrs. Carr, she found that William was out at the time. Thus, she felt freer and could appear perfectly natural in her actions. In fact Mrs. Carr saw in her over anxiousness to get away only the nervous excitement due to the nearness of the coming crisis in the young woman's life, and thus overlooked the action with a good natured smile. Mabel was soon on her way again and with a heavy heart arrived at the home of her cousin whom she had decided to visit. She was somewhat comforted as she walked up to the door, for she knew that in Jack, as she was want to call her cousin, it was possible for her to confide. Had she not gone to him with many a burden before her betrothal to William ? THE MERCURY. 17 Therefore, no sooner had he opened the door, than she with-out even so much as a greeting cried out : "Oh. Jack, I am miserable !" "Why, Mable, what is the matter? You are all excited. What has happened, house on fire, dog dead, canary flown away, eh, girlie, what is it?" 'Don't jest Jack, please don't; for I hardly know how to tell you. Do listen to me—" "Yes, yes," broke in her cousin, "just come in and be seated and try to be yourself for a moment." They both entered the parlor and as soon as they were-seated Jack began. "Now tell me all about it." "Alas Jack I am unhappy for William, no Mr. Carr, is en-gaged to a Miss Effie Stone." Jack muttered something unintelligible between his teeth, but in his usual thoughtful manner, for he knew how easily his cousin could be aroused by what she chanced to hear, he then said, "What evidence have you ?J' • Why Mr. Walsh, an old friend whom. I had not seen for two years, just told me." • "Very well then let us investigate the truth of the matter. There is a directory in which I shall try to locate Miss Stone and should I succeed we will talk it over, for I cannot quite believe it." "I do not wish to either," put in Mabel, "but something seems to tell me it is true.'' "Mabel, you women are all alike in that respect. You seem to feel that something is about to happen." But Mabel was too busy with her own thoughts to pay any attention to remarks her cousin chanced to make concerning women. So while Jack was running his fingers along the S's in the directory before him, Mable thought out a little scheme, which she decided wise to keep secret till she was. sure of Miss Stone's position, in the matter. "There is an Effie Stone resident at Eighty-Sixth Street and Third Avenue," at last said Jack. Having located Miss Stone, then talked the situation over, finally deciding to. cdl on the young woman, it being early in the afternoon. They then left the house, boarded a Third Avenue car and 18 THE MERCURY. were soon walking up the high stoops of an old fashioned brown stone house. Mr. Jack Dayton, for that is the full iwme of Mable's cousin, knocked at the door. It was opened by a sweet faced old lady who introduced herself as Mrs. Stone. "We desire to have a private interview with a Miss Effie Stone, presumably your daughter," Jack said. "Yes," responded Mrs. Stone, "won't you please come in and be seated, while I call Effie." "Thank you," Jack said, with a feeling of satisfaction that all had worked so well thus far. While waiting for Miss Stone to put in an appearance, Ma-bel glanced about the room. "The Stones," thought she, "may not be well-to-do, yet I should feel perfectly at home here." Then she came to the conclusion that Mr. Carr either did not know his own mind or had purely mercenary reasons for changing his affections. "Men are, after all, queer animals," she continued in her mind, "and, if my scheme works well, I shall at least punish one of them." While thus musing, in came Miss Stone, a charming young woman, with light hair, blue eyes and a carriage to be envied by many of her own sex. Yet, her fine features told tales of brooding over something, and Mabel was quick in reading past history in every expression of the beautiful face of the young woman before her. Cousin Jack and Mabel then ex-changed the usual courtesies with Miss Stone, after which Jack put a rather direct question to Miss Stone, for he asked her. "Are you acquainted with a Mr. Carr?" The face of Miss Stone paled for a moment and she ans-wered. "I am." "Pardon me, Miss Stone, may I ask you one more question ? Were you, or are you, engaged to Mr. Carr?" For a moment Miss Stone seemed perplexed and hardly knew what to do. Should she answer ? Why should anyone wish to know that which she was trying to forget ? Yet, in her own heart, she knew that she still loved William Carr. Could he still love her ? She was at a loss to answer. The situation was becoming painful and oppressive, when Mable, THE MERCURY. 19 who was quick to notice the momentary flush and pallor which followed, came to the rescue. Walking up to Miss Stone, she put her arms tenderly about her and said : "Miss Stone, I know that you love Mr. Carr, and I want to be of assistance to you, I am to marry Mr. Carr on Wednesday, but I want you to take my place. He always did seem to think of some one else, whenever we were alone." Both Jack and Miss Stone were for a time speechless. How was Mable about to manage such an unusual affair ? After a few moments of silence Mable continued : "Will you agree to come to my home ? All arrangements will be made and I shall act as bridesmaid." Thus Mable revealed the scheme she had thought out, while Jack had been busy with the di-rectory. "Do permit me to ask mother ?" said Effie. "Oh certainly," replied Mabel. Mrs. Stone was called in and after a discussion which lasted fully an hour, during which the propriety of the entire affair was talked over, they all agreed that the scheme was worth trying. Soon Mabel was on her way home. The news of the action of Mr. Carr created no small stir in her home. Mr. Burton, in a brief space of time said many things, but finally yielded to the will and acquiesced in the proposition of his daughter, for he saw that her happiness was at stake. He immediately had the proper changes made in the announcements. At length evening came. All was in readiness. Mabel, though she was to act as bridesmaid, had her wedding gown on. Effie Stone was dressed in a plain white suit, which, though plain, was very becoming to her. Her blue eyes sparkled with delight as she gayly chatted with Mabel whose merry brown eyes showed that she had no regrets whatever. What the outcome would be seemed to occupy, for the mo-ment, the minds of neither. The minister had arrived a few minutes before, Jack was stationed at the door to receive the bridegroom on his arrival. At last, a cab was heard rattling down the streets and sure enough it stopped at the door» Out stepped William Carr, in 20 THE MERCURY. appearance a handsome and at the time, happy looking man. For he really liked the one whom he professed to love and fully believed that in the course of time he would eventually love her. All thoughts of Effie Stone, for the time being, had slipped from his mind. In this happy frame of thought, he quickly walked up the steps of the stately residence of the Burton's and knocked at the door. It was opened by Jack who greeted him with, "How do you do Carr ?" "I am feeling tip top this evening" joyfully responded Carr. "Glad to hear it old boy" laughed Jack, "Come in, Mabel is ready to act as bridesmaid at your wedding this evening." "As bridesmaid ? Ha ha !" exclaimed Carr, "You old joker. When will you cease your jesting? Yet I fail to see the point." "Neither do I see it," more coolly replied Jack, ' 'Everything is in readiness, so come into the parlor. Mr. Carr." The face of Mr. Carr was a study when he saw Miss Stone in the room. Where had she come from ? Who had invited her and why? He was simply dazed. Mr. Burton gave him no time to collect his confused thoughts. ' Let us proceed," he said. William Carr was ushered before the minister who read the ceremony and tied the knot. So before Carr knew what had happened he was married to Effie Stone. The ceremony over, Mr. Burton coolly and cuttingly said, "You have our permission to leave now and the sooner the better.'' Jack was about to lead Carr to the door, when Mabel no-ticed Miss Stone suddenly turn pale. She quickly interposed herself between Carr and the door saying: "Mr. Carr you love Miss Stone and I have from the moment I first met her learned to love her too. You alone can make her happy and I feel that you would be happier with her than had you been married to me." There stood William Carr ; his head drooping for shame ; his eyes riveted to the floor. All was silent ; he was given time to think. At last he slowly raised his head, the perspi-ration was dropping from his brow. Raising his eyes he looked steadily at Mabel for a moment ; then extending his hand said slowly as if it pained him to utter the words : THE MERCURY. 21 "Miss Burton you have shamed me. Forgive the past, I have indeed always loved Effie but through a slip of the tongue I have erred and almost wronged the one I loved." "And through a slip of the tongue a kind Providence has rescued you," joyfully interrupted Mabel. Then she led him to Effie Stone who in the midst of embarrassment on her part and the applause of those present received from her lover the kiss which made glad not only her heart but the hearts of all present. Soon a jolly party was gathered about the table and all en-joyed the feast spread in honor of him who had married an-other. L^^'^C-T THE SICKLER COMES TO ALL. BY OSCAR C. DEAN, '08. ' 7 HE grim and aged Sickler, Death, Moves on and in his flight, He breaks the shackles, cuts the strands, To give the spirit flight. No earthly hand can check his march, Or turn his course aside ; But onward e'er, with mighty bound, He conquers time and tide. Humanity, like fallen grain Along his pathway lies— A blooming flower, here and there Fallen, withers and dies. It may be at the eve of life When locks are turning grey, It may be at the dawn of youth ; Death will come your way. To some he comes with plodding step, His hoary head bowed low, And brings at last the welcome end Of earthly toil and woe. 22 THE MERCURY. To some he comes with rapid flight, His sickle Hashing far, And many, e'er a prayer escapes. Are hurled across the bar. Man's life is but a passing day, Oft bright the morning's charm, But e'er tis noon, dark clouds roll on— At evening comes the storm. Perchance, the morning may be dark And noon rnay bring the showers That in the sunny eve of life Will nourish blooming flowers. Alas ! so oft the day is short— Oft e'er the sun is risen, The Slckler cuts the tender tie That binds the soul in prison. So live that when thy summons comes To leave this house of clay, The angel white, from heaven bright, May bear thy soul awlay. (^*^|%(^%r FROM CLERKSHIP TO FRESHMANSHIP, OR FROM THE BUSINESS WORLD TO THE COLLEGE WORLD. G. E. WOLFF, '09. JTJHIS little paper, let it be made known at once, by way of -*- introduction, is simply an attempt to acquaint briefly, an}' who may be interested with what it is to be a clerk in the business world—his requisite qualifications and his opportun-ities— in so far as it will serve to show what it means for such a one to go to college—the difficulties that are likely to con-front him, and his likely attitude toward college opportunities and college life in general. As is the case in every pursuit in which men engage, there are certain qualifications which one must have in order to be able to enter the commercial world as a clerk, differing, of THE MERCURY. 23 course, according to the importance and responsibility of the position. Unfortunately, however, the qualifications which it is demanded that the ordinary clerk possess are, to say the least, comparatively light. To be sure, to begin with, a fair elementary education, such as is given b)r our public schools, is required, and now, also, in most cases, a Business College course. Include also accuracy, a pretty fair amount of com-mon sense, and plenty of capacity for work and hustle, and 3'ou have, generally speaking, the required make-up of the clerk. Aside from the comparatively light qualifications which are demanded, there are a few worthy inducements that a clerk-ship has to offer which form part of the reason why this pos-ition is so attractive to so many young persons, but it is the several unworthy considerations that seem to be the chief cause of attraction. In line with the latter is a perverted con-ception that so many seem to have, that it is a nice, a respect-able thing to be a clerk, and therefore just the thing for the "promising" young man. On account of thjs shallow, re-spectableness, it is easy to become satisfied with being a clerk and with mere externals, so long as the salary is not too meagre, and almost invariably results in the curbing, if not the crushing, of a desire to rise to higher positions and to as-sume greater responsibilities, and in the creating of an almost utter indifference to the adornment of the mind. A worthy consideration, on the other hand, is the opportunity to become thoroughly familiar with business and business methods, and in many cases there is an opportunity to rise to high positions. And then there is the possibility, in this position more than many another perhaps, despite the unfortunate tendencies, above mentioned, that the need of and longing for a higher education will present themselves. What will it mean to the clerk to go to college—the only place where he can efficiently satisfy this need and longing ? Difficulties will present themselves. There will be the obvious necessity for an almost complete readjustment of his mentality. His crippled condition, because of his comparatively poor training for the college world, inasmuch as his energy has been centered in entirely different lines, will impede his prog-ress very materially. However, the clerk's business experi- 24 THE MERCURY. ence has not been wholly in Vain ; it will serve him well in a number of ways. He has come to college with a definite pur-pose in view, and he will work for the accomplishment of that purpose with much the same practical mind that he had when he was in the commercial world. It means also that a great deal of the vivacity and extravagance so common to college life will appear to him to be not only quite dispensable, but also unnecessary and dangerous. College, with its many good features, will be considered by him as the greatest tem-poral blessing of which he has yet been the recipient, and his regret will be that he will not be able to take full advantage of the same. It will seem very strange to the clerk, who has been accus-tomed to being confined for eight, nine or ten hours a day in the interests of his employer, to feel that he is at perfect liberty to devote sixteen hours a day to his own personal growth. To be sure, while the clerk was giving so much of his time to the work of his employer, he was himself being benefitted thereby, but the favorable contrast between the mo-notony and oftimes the tediousness of the life in the office and the diversified life of the college is very great ; so great, in fact, that the college world seems a veritable Utopia, where everything is favorable to the complete development of self. To discover that the opportunities in college are devoted to other than their natural ends, and, in fact, that they are ut-terly ignored in many instances, is one of the unfortunate fea-tures of the clerk's life. College seems to him to be the em-bodiment of all that was lacking in his everyday life in the commercial world, and how anyone can misuse such Utopian privileges is practically inconceivable. But whatever unfortu-nate conditions may exist, the way of independence is still open to him who chooses to improve rather than pervert his opportunities. THE MERCURY. 25 THE MISSIONARY SPIRIT. CHARLES W. HEATHCOTE, '05. THE annals of the world's history ring with the deeds of heroes. True many of them were noble and great. But behold the bloody deeds of Alexander the Great, Julius Caesar and Nero ! Destruction followed in their paths. Their rec-ords make one turn away sick and faint. Indeed it is true they helped to develop the world's civilization. But how much of their work was the result of selfishness and aggran-dizement ? The heroes who laid and who are laying the deep foundation-of the world's civilization are not warriors. They are men whose mission is the Gospel of Peace. They are men whose souls breathe the missionary spirit. Men whose lives are unselfish . and consecrated. Men who work and endure all things for the Master in order to raise the conditions of humanity and advance the world's civilization. Indeed the true missionary spirit is found in the command of Him who said : "Go ye and make disciples of all the nations." Glorious is the message to preach the gos-pel to all people, to establish among them the immortal broth-erhood of the kingdom, to make each individual realize there is a direct communion between him and the Golden Throne. Receiving such a glorious message he possesses the most noble heritage of all time. Thus each individual becomes conscious of a new life and new joys hitherto unknown to him. This life eventually affects many individuals,, and the result is many believe. Everyone beccmes a witness to the new life. ' The scope of missions is world wide. It includes all hu-manity. The spirit is to work among all mankind. The most intelligent heathen nations or the lowest degraded savage tribes are to come within its sphere. All receive the purifica-tion of the Spirit and are blessed. Weak, decaying nations are raised and saved. Broad and far reaching is the purpose- Truly has the poet said :. "The hands upon that cruel tree, Extended wide as mercy's spaa Have gathered to the Son of Man The ages past and vet to be. 26 THK MERCURY. One, reaching; backward to the prime Enfolds the children of the morn ; The other, to a race unborn Extends the crowning gift of time !" But back of all this there must be a motive. There must be one great principle. Though the missionary spirit may be the result of love for humanity yet the true motive is not in the philanthropic realm. It is in the theanthropic realm. The impulse comes from Christ himself. It is he who is the author, operator and energizer of every great activity. The spirit absorbs him in the work and carries it onward to suc-cess. Thus thTs spirit becomes a passion, a second nature that cannot be eliminated. It is a nature that sees only success and not failure. "I have but one passion, I have but one passion," said Count Zinzendorf, "and that is He, only He." Men who realize the full meaning of the missionary spirit feel themselves called to the work. Their lives are lives of consecration. The will is surrendered to the noble cause. They are men of purpose, intensity of faith, true to service and dut}\ Thus indeed 'tis true ! '•The sweetest lives are those to duty wed, Whose deeds, both great and small, Are close-knit strands of an unbroken thread Whose love ennobles all." They are true workers. They are unselfish. To undertake this noble work for humanity they sacrifice everything. They break the bonds of love and friendship for this noble cause. At home honor, fame and position are often offered them, yet they sacrifice all these things. But above the din and clamor of everything the missionory hears a still small voice saying, "Follow thou me." Ah noble is such devotion, consecration and sacrifice ! The missionary is the embassador of the Divine King. He has received the noblest heritage that is possible for man to receive. His religion is of divine origin. He is ready to prove the falsity of other religious. What has Confucianism, Mohammedanism or Buddhism done to benefit humanity ? What can the creeds of pessimism, fatalism and doom accom-plished ? True there are golden threads of truth running- THE MERCURY. 27 through these religions. Granting that, in the lands of these religions there are men of culture and intelligence, yet their religions are imperfect. But the missionary imbued with the true spirit, keen intellect, broad mindedness, optimism and enthusiasm points out the true way to the heathen. He is filled with enthusiasm and not fanaticism. Fanaticism would destroy the cause of the missionary. He takes those golden threads and weaves them into his own system and uses them to convert the people. But in these lauds where vice, bigotry, fatalism and pessimism reign supreme, privation, danger, hardship and even martyrdom await the missionary. Brave, enthusiastic, optimistic and guided by the Spirit, he presses on. Thus St. Paul endured shipwreck, scourgings, privations, imprisonment and at last suffered martyrdom for this undying cause. Again, St. Boniface, the Apostle of Germany, while zeal-ously working among our ancestors met his death. Then, too, the early missionaries of great and glorious North America, to whom we owe so much, bore toil, famine, sickness, solitude and insult. They were surrounded by thousands of savages. They were the forerunners of a great Christian civilization. The deeds of Livingstone are still fresh in the memory of the world. He is the greatest hero of the nineteenth century. A missionary, traveler and philanthropist whose life work has permeated the whole of Africa. He was determined to open the continent to Christianity. By his self-sacrifice he brought salvation to thousands of souls. It was he who sounded the death knell to African slave traffic. He braved the African fever and savage tribes. This scarred hero died in the midst of his work. His last prayer that ascended to the Golden Throne was for a blessing upon the Dark Continent. Carey has well said : "They who love the best their fellow men Are serving god the holiest way they can.'' Great and glorious results have been achieved. Thousands upon thousands of heathen within the last century have been rescued from vice and degradation. They have been enrolled under the banner of the gospel. 28 THE MERCURY. Yet Africa aud Asia call for help. Does the soul of a Christian people refuse to hear the cry ? Are men swayed too much to-day by mercenary motives? Have commercialism and selfishness crushed out the spirit ? Oh for [the spirit of a Paul, or a Xavier or a Livingstone ! Great indeed is the re-sponsibility of a people if these things are true. If a brother, be he black or yellow, dies crying for help and a Christian people refuse to respond to that cry what will be the result? The death knell of that civilization has been sounded. Nations cannot afford to sit idly by in ease and self-indulgence while these things exist. "Is it nothing to you, Oh Christian, That Africa walks in night ? That Christians at home deny them The blessed gospel light ?" If the missionary spirit fills the heart of the individual it will permeate the nation. If the Christ is leader, victory will be ours. Thus Christendom will reign supreme. The Spirit will strengthen manhood and glorify all nations. Thus : "It raised a brother from the dust, It saved a soul from death, O germ ! Oh fount ! O word of love L O thought at random cast ! Ye were but little at the first, But mighty at the last. [NOTE: Some who heard this oration desired its publication. —ED.] T H E HERCURV Entered at the Postoffice at Gettysburg as second-class }fatter. VOL. XV GETTYSBURG, PA., MARCH 1907 No. 1 Editor in-Chief EDMUND L. MANGES, '08 Exchange. Editor ROBERT W. MICHAEL, '08 Business Manager HENRY M. BOWER, '08 Ass't Bus. Managers LESLIE L. TAYLOR, '09 CHARLES L. KOPP, '09 Assistant Editor MARKLEY C. ALBRIGHT, '08 Associate Editors PAUL E. BLOOMHART, '09 E. E. SNYDER, '09 Advisory Board PROF. .1. 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 Pennsnaylvia (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 contri-bute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. With this issue of GREETING. " THE MERCURY the recently elected staff take upon their shoulders the duty of its publication for the ensuing year. It may be needless to state that we intend to do our best to make this year the banner one. We fully recognize and appreciate the untiring efforts of the pre-ceding staff in bringing THE MERCURY to its present position of prominence in the college 3° THE MERCURY. community, after a year of irregular publication. It now stands firmer than ever before. That fact makes'us aware that we owe our best efforts to" maintain the present high s.audard. Due to the aggressiveness of the retiring staff with the kindly assistance of the literary societies, the business end of our journal is in an excellent condition. In truth, as well as it possibly could be owing to the fact that it no longer bears, the burden of a heavy debt for it has been liquidated. All other conditions being so favorable, the success now alone depends upon the manner in which the students co-op-erate with the staff. It is not our intention to make a public plea for material to publish. The material is plentiful, but what is desirable is that the students take a more lively in-terest so that competition may make the class of literature bet-ter. This is the duty of the students, not of the staff. Thus it is very plain that a great share of the responsibility rests upon the student body. The alumni have been contributing, a thing which is en-couraging for the reason that it is the best proof that they are interested in the affairs of their alma mater. We hope they may continue and help us publish an interesting paper. WORK. There comes a time in the course of every college man's life while at college when he is seized with an unconquerable feeling of discouragement aud dejection. He becomes impatient of his intellectual development ; to his own measurement he seems to be progressing very slowly, and the time which he has already spent in college seems to have been wasted. How are we to overcome this feeling? Work is the stern and faithful officer who drives such thoughts from the sacred domains of our intellects. Work is the golden key which unlocks to us Learning's unlimited supply of wisdom— untiring, unhasting unyielding work. With work all things are possible. Let us not have any apprehension for the pro-gress which we make, but let us keep working, and we are; bound to succeed. Although our dreams of success may never; be fully realized, although we may never reach our ideal, yet if we are sincere in our efforts, and if we put ourselves into THK MRRCURY. 31 our work heart and soul, there is no doubt but that we shall wake up some fine morning and find that the capabilities which have so long lain dormant within us have become active. We will find ourselves to be competent men, well qualified to do things, and head and shoulders above our fellow men who have been so unfortunate as not to have the opportunity for intellectual training in a higher institution of learning. M. C. A., '08. xS^v^v^ EXCHANGES. The lectures of Robert G. Ingersoll in "The College Stu-dent" brings out some of the ideas of Ingersoll's opinion of the Bible very nicely. Also ' 'True College Spirit'' found in the same number points out the need of more true college spirit. I am of the opinion of the writer that college spirit is on the decline, and the support of each and every man at college is needed for it's building up. The article in the "Lesbian" for February, entitled "Chris-topher Marlowe,'' deserves mentioning for the masterful way in which it is handled, as also does the article on "Aristole's Po-etics." These articles are evidence of much study on the part of the writers. "The Susquehanua" contains a very good production "The Patriot of the Revolution." It is nicely composed and shows thought. The Senior Class of Yale have adopted an absolute Honor System.—Ex. The MERCURY extends her best wishes to the new Editors of the "Harvard Lampoon." 32 THE MERCURY. The Postman. The postman is a funny man Who never does things right; The things he brings on time we wish Had never met our sight. The bills and such and postal cards That bear the college seal, Are always brought in perfect time With sadly misplaced zeal. But checks from home and notes from •'Her"' Don't come in such a drive, And though we're.sure that they were sent They sometimes don't arrive. —Ex. There i$ a $mall matter which JSoine of our $ub$criber$ and adverti$er$ have $eemingly forgotten. To u$ it i$ nece$$ary in our bu$ine$$. We are very mode$t and do not wi$h to $peak of it.—Ex. "The Individual in the Solution of the Liquor Problem" in the "Juniata Echo," is very nicely handled. "The Brown and White" was up to its usual standard, it contained some very interesting reading. "The Albright Bulletin," An appreciation of Rev. Arthur Dimmesdale in "The Scarlet Letter," remarkably sets forth a type of a wolf in sheep's clothing, and although in the wrong we are made to feel by the author that Dimmesdale is truly to be pitied. The selection "The Evils of Child Labor" is in line with our own conception of the curse. We agree with the writer in his liberal views. "The Touchstone" is a well conducted paper, both delight-ful and instructive. "A Chinese Dinner Party" is interesting, showing as it does the manner and customs of the country. The plea for the forest in the same number is worthy of recognition as placing before the public eye a need of pre-serving the haunts of the red men The subject is well handled and also pleasantly arranged. "The Carnation" is the largest exchange we have received this month. It is finely arranged and the different pictures add greatly to its make up. PATRONIZE OUR ADVERTISERS. Mattresses, "Re^ Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking- a specialty. - Telephone No. 97. EC. IB. IBerLcior, 37 Baltimore St., Gtttynburff, 1** THE WINDSOR HOTEL 1217-2 FILBERT ST., PHILABELPHIA-HEADQUARTERS FOR STUDENTS. THOROUGHLY RENOVATED, REFURNISHED, AND REMODELED. FKANK M. SCHEIBLKY, Manager. Graduate of Lafayette College 1898- ICE CREAM. SODA WATER. Telephone Call 1612. SheaoY High Grade Confections 37-39 Chambersburg Street, GETTYSBURG, PA. FRUITS. Restaurant Attached HENRY KALBFLE1SCH new line of all grades of CIGARS, PIPESJOBACCOS, &C. Pool Parlors in Connection. Chambersburg St., Two doors above Eagle Hotel. GETTYSBURG SUNDAY SCHOOL LESSON HELPS AND SUPPLIES, P. ANSTADT & SONS, Publishers, Book and Job Priniinrj of all Kinds OjrUc for Prices. YORK, PA. PATRONIZE OUR ADVERTISERS. ConkUn's *"■ Pen For busy people. No bother. Fills itself. Cleans itself. No dropper. Nothing to take apart. Nothing to spill. A dip in ink, a touch of thumb to nickel cres-cent and the pen is full, ready to write. All the best dealers everywhere— Stationers, Druggists, Jewelers—handle the Conklin Pen or can supply it if you in-sist upon having it. Costs no more than other fountain pens of best grade. 100 styles and sizes to select from shown in our catalog furnished free upon request. Any make or style of fountain pen repaired promptly. THE (Mi™ PEN CO. 514-516-518 Jefferson Ave." Toledo, GMo. Sole Manufacturers Conklin Self-Filling Pen PATRONIZE OUR ADVERTISERS MIL ZOTHE COL^: ;BLEMS ENGRAVER, DESIGNER, AND MANUFACTURING JEWELER 722 Chestnut St,. Phila. SPECIALTIES : MASONIC MARKS, SOCIETY BADGES, COLLEGE BUTTONS, PINS, SCARF PINS, STICK PINS AND ATHLETIC PRIZES. All Goods •rdered through F. A Faust, CHARLES S. 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PATRONIZE OUR ADVERTISERS. Low Prices Publishers ot THE GETTYSBURG NEWS 142 Carlisle St., Gettysburg, Pa. IIIIM1I * LITTLE, LTD. AMOS ECKERT Latest Styles in HATS, SHOES AND GENT'S FURNISHING .Our specialty. WALK-OVER SHOE AMOS ECKERT Prices always right The Lute&n puMigging pouge. No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H. S. BONER, Supt., THESE FIRMS ARE O. K. PATRONIZE THEM. Chas. S. Mumper. ^^ FURNITURE Picture Frames of all sorts Repair work done promptly will also buy or exchange any second-hand furniture. 4 Chambersburg St., - - - GETTYSBURG, PA. * 1850^-1902 * Our Name has stood as a guarantee of Quality for over half a Century JEWELlEH AND SIIiVEHS]V[ITj4 214 and 216 Market St., - . Harrisburg, Pa. Latest Designs Prices Reasonable DO YOU KNOW WHERE The Choicest Candies, The Finest Soda Water, The Largest Oysters, The Best Ice Cream, Can he found in town? Yes, at Young's Confectionary On Chambersburg Street, near City Hotel, Gettysburg, Pa. IF YOU CALL ON C. fl. Bloehep, Jemelei*, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. 1 WE RECOMMEND THESE FIRMS. The Pleased Customer is not a stranger in our estab-lishment— he's right at home, you'll see him when you call. We have the materials to please fastidious men. J. D. LIPPY, IXEerelaa.rrt Tailor, 29 Chambersburg Street, GETTYSBURG, PA. CITY HOTEL, Main Street, - Gettysburg, Pa. Free Bus to an from all trains. Thirty seconds' walk from either depot. Dinner with drive over field with four or more, $1.35. Rates, $1.50 to $2.00 per Day. Livery connected. Rubber-tire buggies a specialty. John E. Hughes, Prop. L. M. ALLEMAN, Manufacturers' Agent and Jobber of Hardware, Oils, Paints and Queensware, CETTYSBURC, PA. The only Jobbing House in Adams County. BUS. E. BARBEHEHH, THE EACLE HOTEL Corner Main and Washington Sts. Drag Stoi*e, 36 Baltimore St. HOT AND COLD SODA AND CAMERA SUPPLIES (J. B. Ipfamillei1 Dealer in Hats, Caps, Boots and Douglas Shoes, GETTYSBURG, PA. WEIKERT & CROUSE, Butchers, Everything in this line we handle. GIVE US A TEIAL. Baltimore Street, - Gettysburg. THE PHOTOGRAPHER Now in new Studio 20 and 22 Chambersburg Street, Gettysburg, Pa. One of the finest modern lights in the country. PATRONIZE OUR ADVERTIZERS. X"i. -well dressed eustom.er is tlae best advertis2ment. "We; aim to gi\7-e you tlxe UNTe-west Styles, both, in "Woolens and. IXEalte-Lip. * Ulill m. Selicjman, TaiiOP, 7 ChambePsbupg St., Gettysburg, Pa. R. A. WONDERS Corner Cigar Parlors. A ful'i line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. GO TO McDannell's Restaurant, 8 Baltimore St., Gettysburg. Everything in Season. Oysters in all Styles. Open from 7 A. M. to 2 A. M. JAMES McDANNELL, Prop. Established 1887 by Allen Walton. Allen K. Walton, Pres. and Treas. Robt. J. Walton, Superintendent. Brown Stone Compaq, and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, WALTONVILLE DAUPHIN COUNTY. PEMA. 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. r THE GETTYSBURG JIEKCURY The Literary Journal of Gettysburg College Vol. XI. GETTYSBURG, PA., JAN., 1903 No. 7 CONTENTS "THE MELANCHOLY JACQUES," 218 LYMAN A. GUSS, '04. A CULTIVATION OF SOCIAL QUALITIES, . 222 C. EDwiN BUTLER, '05. REST AND CLEAR THINKING 225 M. DH.I.ENBECK, '05. THE FORCE OF PUBLIC OPINION IN THE RECENT COAL STRIKE 227 EDWARD B. HAY, '03. HAVE WOMEN A SUPERIOR FITNESS FOR TEACHING ? 230 FRANK LAYMAN, '04. THE RIGHTS OF THE PEOPLE, 232 JOSEPH E. ROWE, '04. THE HERMIT'S HOME 234 W. W. BARKI.Y, '04. "PEACE ON EARTH" (Story), . 239 H. S. L., '03. EDITORIALS 245 A New Year's Resolution. EXCHANGES ■ ■ , 24g 218 THE GETTYSBURG MERCURY. "THE MELANCHOLY JACQUES. LYMAN A. GUSS, '04. DRYDEN says in one of his writings: "But Shakespeare's magic could not copied be, Within that circle none durst walk but he." This fact is truly exemplified in his marvellous production "As You Like It." Perhaps the magic is not so real as that found in "The Tempest," yet the wonderful insight which the author had of human nature, as strongly depicted in the play, as well as the idealism associated with its composition and the irregularity of action, give it a magical strain throughout, and this very quality perhaps explains to a great extent its univer-sal popularity. Jacques, the Melancholy, although a subordinate character, is nevertheless an illustration of Shakespeare's intimate acquaint-ance with the tendencies of the human mind under its various conditions. It has been said that Jacques, Touchstone and Audrey were innovations of Shakespeare's own invention intro-duced into "As You Like It," and that they are in no way as-sociated with "Rosalynde"—the source of the play. This fact all the more displays the author's creative power. Jacques, especially, is quite an indispensable character and had he been left out, the composition would certainly be lack-ing in that variety of form and action which conduces so much towards making it interesting. Jacques is classed with Touch-stone, and the melancholia of one and the frivolousness of the other in their conversations render them entertaining and often instructive, as when Jacques explains his own melancholy and the cause thereof. It has been supposed that Shakespeare meant to hold up to ridicule a tendency towards melancholia in his own nature, and that Jacques is merely a representative of himself. If such is the case, of course such tendency has been greatly exaggerated and enlarged upon. The other explanation that Jacques is in- THE GETTYSBURG MERCURY. 219 troduced for the purpose of depicting a phase of French life, seems the more plausible. Shakespeare was a great portrayer of human life and its environment, and it is quite natural that such a character should be developed in the play to bring out the marked difference between such a life as Jacques lived and that of the nobler characters. In Jacques we see the fruits of evil as they invariably fall upon one who disregards the laws of chaste living. Jacques having been in his time deeply en-grossed in much evil, and having had much experience as a sensuous profligate, has now become a confirmed cynic, and is able to see nothing bright in life whatever. Jacques is not a fool by profession and accordingly covets the office of the fool which it is Touchstone's right to hold. He is comical, meditative and witty, but his "merry sadness" per-vades his life throughout and really justifies the statement: "but it is a melancholy of mine own, compounded of many simples, extracted from many objects." Apparently of good parentage, he is a slave to his own feelings and through this very weakness has obliterated every enjoyment from life. In his profligacy he found no lasting pleasure and he, now unable to appreciate the right side of life, gives free rein to his senti-mental melancholy, and rails on the world in general in the turbulence of his passion. He has grown accustomed to this kind of life and even confesses: "I do love it better than laughing." He seems to delight in expressing his dark views of life and ostentatiously vents this contemptuous dislike for men and even life itself. His meditations are often profound and philosophical as when he says : "All the world's a stage, And all the men and women merely players : They have their exits and their entrances ; And one man in his time plays many parts, His acts being seven ages." The other characters are developed in spirit and fortitude amid the wild life of the forest and are inclined to regard life as a sort of merry and frolicsome existence, but Jacques can only 220 THE GETTYSBURG MERCURY. see it as a stern and seriously reality, full of misfortunes and stumbling blocks and scarcely worth the living. We must believe that Jacques is even still in love with his old habits and practices and that the melancholy name which he presents is only the mask of folly. This is quite manifest from his dissatisfaction from the correct standards of living as em-ployed in the duke's Arcadia. He seems to have found a most apt place in which to condemn the world and all in it. He is too foolish to know that his own morbid silence, which he be-lieves to be a virtue by saying, "Why it's good to be sad and say nothing," is only an exposure of his cynical and often pre-tentious wisdom. But for all his apparent fault and vice Jacques has a place in "As You Like It," and a place which no one but Jacques could properly fill. His vice and depravity teach a lesson in morals. His melancholia points out the dejected and dissatis-fied lot of him who practices it. It shows that there is a bright and a dark side of life and contrasts the two in a realistic man-ner. Again Jacques is always acting his own counterpart and his dispensations of satire are really harmless in themselves. He thereby proves to us that the melancholy nature is quite certain to be of no hurt save to him who courts it. Even the wit of Jacques is dampened by the slanderous sentimentality which he hurls at his audience. For instance: Orlando easily gets the better of him in their private meeting in the forest. Jacques says that if he looks in the brook, at the instigation of Orlando, for a fool: "There I shall see mine own figure." Or-lando replies: "Which I take to either be a fool or a cipher." This statement puts the climax on all and Jacques withdraws. In short Jacques is a minus quantity in a minus world so far as he has the power and faculty of enjoying life. Shakespeare has justly been called a poet—not of an age, but of all time and his right to be so called has never been challenged. "As You Like It" goes a great way towards sub-stantiating this fact. The poet's careful handling of his char-acter and his penetrating insight into human nature comprises, in brief, the secret of his success. No one other than he could 221 THE GETTYSBURG MERCURY. have made a Jacques, and no one else could have made him a melancholy Jacques. He is one of the many characters in which the magic of the author wonderfully asserts its power. THE GOLDEN APPLE. When Paris entered college he took an apple there. The first day came three callers, three goddesses so fair That Paris was a-wondered, to know what brought them there. The fair ones cried together, "Come, Taris, noble lad, Where is thy golden apple ? Wouldst thou not make us glad By giving us thine apple ? Be generous, noble lad." Then spake the first fair goddess : "Deep Wisdom is my name, Give thou but me the apple and far shall spread thy fame.— I'll give to thee much learning, a great and honored name." Up spake the second goddess : "Thy apple give to me— Behold a foot-ball hero, an athlete thou shalt be ; And thou shalt have great glory if thou givest it to me." The third smiled on young Paris as but a goddess can— "I'll make thee to the maidens fair—a winsome lady's man." To her the apple Paris gave, and was a lady's man. —77/(? Haverfordian. 222 THE GETTYSBURG MERCURY. A CULTIVATION OF SOCIAL QUALITIES. C. EDWIN BUTLER, '05. THIS subject resolves itself into a question: Should or should not social qualities be cultivated ? The negative side of this question could in no manner be sustained by a body of college students, for they, by the very fact of their be-ing in a college, sustain the affirmative. Their fraternities, their societies, their Young Men's Christian Association and all their organizations speak in favor of such a cultivation. Having done then with the negative side of this question, since it is mutually agreed by all that it should be cultivated, it will be well for us to consider why they should be cultivated, or why we should be advanced in the social life. A man should cultivate social qualities first for his own sake, for his own advancement, for his own pleasure and for the pleaure of others. Witness a man low in life, groveling among the filth and slurps of the city, without a penny to purchase for himself the necessaries of life and without a chance to earn money. He will not starve; he gets food, but how? In the dark night, when all the earth is in slumber, by stealth he comes forth and obtains that which he must have to keep the fire burn-ing within him. He will not associate with others, because he cannot; he lacks something which they possess—social quali-ties. Now witness a man with the social side of his nature fully developed. You see him mingling with the very best people in the town, in the state, and in the nation. Every learned man knows him; all speak well of him and each one is glad to call him his friend. He is much sought after. Behold him going down the street, body erect, a bearing fit for a king, yet a smile and a glad word for all. A tower of wisdom; an encyclopedia of humor and a wealth of wit that rivals the Irish-man. What a vast difference between this and the former man! One the despised outcast of all circles; the other the idol, the light, the joy of every man, woman and child. And not only should one be educated socially for his own THE GETTYSBURG MERCURY. 223 benefit, but for the sake of the home, the family bonds, and the the family associations. The sacred bond of matrimony is the relation of a man and a woman, legally united for life as hus-band and wife. Consider the torture and distress of that man and that woman, if they are uncultivated in social life. Note their offspring, as to paternal and maternal respect. All is not harmony and happiness in that home. The rough, untrained side of nature asserts itself and lo ! wheels of sociability do not work in unison. How unfortunate that home! All around it is gloom and despair; the shrubbery, the fence, and even the very doors frown upon you. You turn your back upon this home and across the street you go, here you enter a yard with roses and shrubbery, thick with foliage. Sunlight is scat-tered everywhere and entering those bright rooms, you are greeted with a smile and a warm handshake. Verily, you say, What peace and contentment there is here! O Life, how en-joyable art thou! But not alone for the individual and for the home should so-cial qualities be cultivated. These would be sufficient causes for their cultivation, if there were no more. However, there is a step higher than the home, and that is citizenship. In order for a nation to rank among the other nations of the globe, she must have a certain degree of social cultivation, and in order for her to rank first, to stand at the head, to be a leader of all other nations—as dear old America is—she must have more than a degree; a thorough development of those powers are necessary. Our beloved land is a government by the people. Each individual in that great governmental wheel is as a spoke in the wheel of a vehicle. Let one be not up to the standard, and the whole wheel is weakened. Let .half a dozen be un-sound and the wheel will totter and fall. How important is it then that every man, woman and child be a sound and faithful spoke, each performing his separate function, not only to the best of his ability, but, in addition, striving to do his utmost in behalf of a nation so dear. The man that can make a home so happy and peaceful, as the one already visited, is the same man that can strengthen this grand republic. He it is that can make 224 THE GETTYSBURG MERCURY. her stand forth as leader, and as head in all industrial and com - mercial, political and governmental, religious and social affairs. America wants you, young man! She has need of you ! She wants you not alone for your own sake, not alone for the home's sake, but for the advancement and elevation of these United States, the home of a free people. She wants wrought deep in every man's heart a full sense of the social qualities in America to-day. AI.CAEON TO HIS LOVB. Sweet as the thyme to honey bees, Sweet as to birds their nesting trees, Are you, Nea, to me. When Aphrodite, in her shell, Came gliding to music's swell, Across the dawn-lit sea ; With flower-inwoven tresses crowned, The rose-lipped goddess smiled around Upon the Naiads near; While all the golden-winged Loves, And softly-cooing turtle doves, Flew round their mistress dear. Most fair she was as gaily borne She came at blush of early morn Along the violet sea. Yet you, sweet maid, are fairer far, More lovely than the evening star, And so shall ever be. —Georgetown CollegeJournal. THE GETTYSBURG MERCURY. 225 REST AND CLEAR THINKING. M. DlIXENBHCK, '05. THE greatest gift that a man receives from his Creator and the one that places him preeminently above all other creations of the Infinite, is the power of reason. He, alone, of all the various forms of life, is able to think intelligently and, by thinking, to arrive at just conclusions. The horse and the dog have a certain instinct, which possibly could be called reason, noticeable in their recognition of persons and objects and often shown in their playful moments. But it is left to man to be the worthy possessor of a faculty, with which he holds up to his mental vision, the different sides of a perplexing question or the arguments for or against a cer-tain course of action, and decides whether the one side is of more weight or of less weight, or, whether it is right or wrong to do that which his nature prompts him to do. This faculty is the reasoning faculty, and is synonymous with clear thinking. Every action is preceded by thought. This is true in all cases, providing the mind is in a normal and healthy condition. Even in moments of extreme danger and in times requiring immediate action, thought must come first. In such instances, however, reason plays but a small part and the action seems prompted by a kind of instinct. There is no time for clear thinking, and therefore the action is not always—and indeed not generally—of the wisest. In our day, we read and hear so much of "intense activ-ity" and "the strenuous life," that we are almost led to believe that rest and clear thinking are not elements in a successful life; that thought and action must be simultaneous ; that there can be no time for meditation. The truth is, however, that rest and clear thought are essentials to success. There must be mo-ments of leisure and rest of active bodily duties in every life, else there can be no growth in either the mental, physical or spiritual natures. 226 THE GETTYSBURG MERCURY. Indeed, most of the great thoughts of the great minds of the world have come to us through the resting moments of the men whom they have made famous. The greatest inventions of the age have been conceived in the quiet and peace of a workshop. Our deepest and holiest and noblest thoughts are the product of our meditations. It is then that reason has full sway and clear, straightforward thinking is accomplished. It is then that we weigh our thoughts and actions in the scale of reason and decide upon our course. Hurry and bustle are in no way conducive to clear thought. That "a rolling stone gathers no moss" is as true from an intellectual standpoint as (rom a financial standpoint. Many instances are related of the deep thoughts of great men while alone and resting. Reason and clear thinking, then, are products of rest, and if we be numbered with the bright and earnest men of our day we must take time to think. THE GETTYSBURG MERCURY. 227 THE FORCE OF PUBLIC OPINION IN THE RE-CENT COAL STRIKE. EDWARD B. HAY, '03. AMERICANS are good natured. They accept the inno-vations of everyday life, annoying though they some-times Be, much as a matter of course. If it rains to-day it will be pleasant tc-morrow. If the individual is wronged, he feels confident that the law will take his part, and eventually cause his rights to be granted. The multitude may be wronged, but they feel that outraged justice will soon be avenged under the watchful eye of Uncle Sam, and all will be well again. Hence it is that public grievances sometimes assume immense propor-tions before the people rise up en masse to enforce recognition of their individual welfare. No other nation would or could patiently endure so long. When, however, the American people unite in their deter-mination to eradicate some evil the stress becomes unendurable and something must give way. If a dead-lock between two op-posing forces over which no existing authority has control is the source of public disturbance, then some supreme authority must be found or assumed. In a nation ruled by its people, public opinion has unparalleled force. If existing laws or precedents will not serve to adjust disputes of universal significance, then public opinion may demand that new laws or precedents be established which will meet the exigencies of the case. Such indeed has been the course and force of public opinion in the recent great coal strike in Pennsylvania. At the start, this strike caused little attention outside the ranks of those then immediately concerned ; namely the miners and operators. Slight disagreements are constantly occurring between capital and labor, resulting in strikes, the small and local character of which causes little general consideration. When, however, a disagreement occurs which takes out of the market a product of the soil in universal use, then the interests of a third party are effected, and this party is the general public. 228 THE GETTYSBURG MERCURY. Thus a-third and most powerful claimant of rights enters the dispute and we may rest assured that this final contestant, being now the party most interested, will compel a recognition of its claims. As is its custom, the force of public opinion developed grad-ually in the late strike as the conditions and causes of the dis-cord became better known, and as individual' interests became more and more generally affected, until finally its impetus was so great as to overcome the strength of the two great antagon-istic forces. There has been but a single parallel in the past decade to this remarkable manifestation of the action and force of public opinion in our land, but this had its source without our borders. Hence, we will venture to say that the Pennsyl-vania coal strike afforded the best opportunity of recent years for the economist to study the various phenomena of public opinion as the ruling force of a free people. First, the people read in their morning papers that the miners of the anthracite coal region had struck for higher wages. Well, a strike was no particular novelty. Nor was there any-thing very marvelous in the fact that men should demand greater remuneration for their services, if they felt they deserved it Curiosity more than sentiment or established opinion led the populace to glance with some interest over the strike situation each day. Some people took sides with the miners, others with the operators, according as their journals viewed the subject, or as similar previous occasions had prejudiced them. The strike became a prominent and interesting topic of discussion. Such a variety of views was to be found that most people were more or less confused and were unable to sustain convictions favoring either side for any considerable time. This was all well enough during the warm summer months. Few people outside the contending combinations were affected then. But, now the Fall comes on apace. People awake to their peril. The contention of these phantom-like forms of labor and capital is no longer a midsummer night's dream. Fall is here, Winter approaches, and still no coal. Rich and poor alike now raise their voices, the former in the interest of their impeded business, the latter in defense of their THE GETTYSBURG MERCURY. 229 very lives. All classes suddenly discover a great interest in common. They rise to protect themselves. But, who are the offenders? Upon whom shall their righteous indignation fall ? Each party in the determined struggle before them claims that the other is the aggressor and brings forth proof to this effect. The outraged populace is bewildered but none the less deter-mined. They move from appeal to request, from request to demand that the dispute be terminated. He, in whom public opinion finds its culmination, the President of the United States, now moves in the matter. With the nation at his back, Presi-dent Roosevelt calls the heads of the opposing forces together for a conference, and requests a settlement in the interests of humanity. Mr. Mitchell for the strikers promptly agrees to accede to the universal interests, leaving the personal grievance of his party to arbitration. But, the operators: no, it is no-body's business but their own if they choose to freeze and starve the nation. They are a power sufficient unto themselves. Now the offenders have at last been discovered and the full force of public opinion swoops down upon their unfortunate heads. Its force is appalling. No power could long resist it. And so we find these haughty gentlemen soon succumb to the inevitable. They are forced to concede to a proposition of their adversaries for settling the dispute, for they are now in the power of public opinion, and public opinion is no recog-nizer of persons. May those hereafter tempted to disturb the public learn from the outcome of this contest that under a government of the people, by the people and for the people, if written laws are inadequate the voice of the people is law. Then the great coal strike of the anthracite miners of Pennsylvania during the Sum-mer and Fall of 1902, with its resultant struggle among the forces of capital, labor and public opinion, will have had a bene-ficent effect by establishing the supremacy of public opinion as an active and powerful arbiter for the interests ol the nation. ■ 230 THE GETTYSBURG MERCURY. HAVE WOMEN A SUPERIOR FITNESS FOR TEACHING? FRANK LAYMAN, '04. IN discussing this question we shall not extend our conclu-sions to the higher grades of the teaching profession, but shall confine ourselves to the ranks where the great body of female teachers are found. It is true that women are at work behind the teacher's desk in many of our higher institutions of learning, but it is the ex-ceptional woman that is found there. The representative fe-male teacher (and this is the one that we must consider in this article), is found in the primary and intermediate grades in town and in the country schools. In these schools we venture to say that women have a superior fitness for teaching. The pupils in such schools are young and so the demand upon the teacher is not so much for scholarship and strong reasoning power as for the faculty of understanding child nature and consequently the ability to teach the most effectively and to discipline for the best interests of the pupil. That women are superior to men in these qualifications we shall now attempt to show. Woman stands in a much closer relation to children than man. She has been constituted the natural nurse of our race, and upon her rests the responsibility of bringing children into the world and of caring for them. For these duties she has been specially endowed with a better understanding of child nature and a readier sympathy for children than man possesses. This intuitive understanding and sympathy goes out not only toward her own offspring but to other children as well as occa-sion demands. The result is often seen in the way in which she adapts herself to the wants of children and wins their con-fidence at times when men in their clumsy ways utterly fail. The value of this better understanding of child nature is es-pecially manifest in the work of instruction. No workman, no artist, can successfully work upon material which he does not thoroughly understand. Perhaps the illustration is crude, but THE GETTYSBURG MERCURY. 23 I nevertheless it is just as true that a teacher cannot really teach without understanding child nature, and, as we have seen, wo-man is endowed with this gift. Woman's superior fitness for teaching is even more manifest in the sphere of discipline. If discipline were merely the work of overawing children, of securing good order by force, then perhaps male teachers would be better disciplinarians. But in the grades where women are found such discipline is positively injurious to the child. Here the demand is for such regulation of conduct as shall strengthen and develop character, such dis-cipline as shall induce right conduct because it is felt to be for the best, not because seemingly good behavior is compulsory. Woman's marked success in securing this kind of discipline is everywhere acknowledged. That indefinable and inimitable way in which she accomplishes her purposes we call tact. It results from her better understanding of child nature. One other fact may be mentioned. It seems to be the gen-eral experience of teachers that male teachers are more success-ful in dealing with girls in the school room, and female teachers with boys. The reason for this I shall not attempt to give. I only state what has been observed in a number of cases. The fact has this important bearing on the question. In every school the boys are the element most difficult to manage prop-erly, and, in her greater success in managing them, woman again demonstrates her superior fitness for teaching. 232 THE GETTYSBURG MERCURY. "S1 THE RIGHTS OF THE PEOPLE. JOSEPH E. ROWE, '04. HALL Rome stand under one man's awe? What, Rome?" These words are not only the utterance of a Roman conspir-ator but the voice of centuries. The cry has not been, "Shall Rome stand under one man's awe?" but, "Shall any nation stand in awe of one man or of a few ?" Every age that has wit-nessed revolutions has echoed with these identical words of challenge. The people in every case have issued the challenge and have struggled incessantly until their condition was im-proved. The Rights of the People are irrepressible. Revolutions have been agitated under widely different pre-texts. Tarquin was driven from the streets of the "Eternal City" because one dared to give him the hated name of king. Nobility was the crime which brought Louis XVI and his in-nocent wife Marie Antoinette to the guillotine. The principal reason for beheading Charles I was his insult to Parliament. But beneath all was the indomitable force of individual rights. Did the Romans exile Tarquin simply because they objected to the title of king ? No. To them the name king was a syn-onym for tyranny and oppression; king meant a suppression of individual rights. Noble birth or tyranny was not the real cause of the execu-tion of Louis XVI. He was the mildest and most untyrannical of all the Bourbons. But his predecessors in their oppression of the people were simply intolerable. Persons were thrust into prison, and even killed, not for any crime, but at the arbitrary command of the king. Taxes were beyond all reason. Fur-thermore, Louis XV had expended the public money—the hard-earned money of the people—in building for himself at Versailles a palace of the most fabulous magnificence, costing the enormous sum of a hundred million dollars. The extrava-gance of the Bourbons in general would almost have put a Nero to shame. Ah, these preceding kings were sowing the seed of the hellish harvest which Louis XVI was destined to reap. THE GETTYSBURG MERCURY. 233 Can we wonder that the rights of the people asserted them-selves even in such a wild bacchanalian revel as that of the French Revolution ? No king has ever kept down individual rights for any length of time. King John was compelled to respect the People's Rights as laid down in the "Magna Charta." Charles I tried to rule without Parliament and was beheaded. George III attempted to enforce upon the American Colonists "Taxation without Representation" and they became "The United States of America." Every nation of the past which has failed to respect these innate rights of man has been wiped from the face of the earth. The once-glorious empires of the East—Babylon and Persia— are known chiefly by the vestiges of their despotism ; Egypt, Greece, Macedonia, Rome and Carthage have played their part, and are no more, and splendid Spain of the Middle Ages has fallen, and is tottering slowly but surely to her grave. Fortunately there is one country which can truly be called "The Land of the Free." It has been founded not upon the sandy foundations of the nations of the past, but upon the rock of her achievements. She has fully realized that Caesar had his Brutus, Charles I his Cromwell, and that George III should have profited well by their example. Her principles are those which have stood the test of time unaffected, yea, more, they are those which time has proven unconquerable. It is only America that recognizes the rights of every man. May she not forget the lessons which may be drawn from the past, but let the secret of her greatness be the ruling principle of the future nations of the world and may her posterity be ever able to sing as she can to-day, The pilgrim spirit has not fled : It walks in noon's broad light. And it watches the bed of the glorious dead With the holy stars by night. It watches the bed of those who have bled, And shall guard this ice-bound shore Till the waves of the bay where the Mayflower lay Shall foam and freeze no more. 234 THE GETTYSBURG MERCURY. THE HERMIT'S HOME. W. W. BARKXEY, '04. AMILE or more southeast of Gettysburg, and a short dis-tance to the east of Spangler's Spring and Rock Creek, on an elevation known as Wolf's Hill, is the home of an old her-mit. On approaching this secluded spot in the woods without any previous knowledge of the existence of this peculiar and eccentric old man, one would scarcely expect to find any human being dwelling there. Every thing seems quiet and lonely and still. The hill is literally covered with pines and rocks. After having fully entered the growth of trees, one seems to be cut off completly from the outer world, and to be cast into a deep solitude. It is truly a desirable place for a man wishing to live entirely alone, free from the cares and anx-ieties of the world. We may well call it the ideal hermit home. A wagon road having been followed a part of the distance, after a while you turn off to the left on a path leading through a thick growth of small pines, the lower branches of which have been trimmed off carefully with an ax, thus unmistaking-ly marking the path. Suddenly the hermitage appears. At once it excites wonder and curiosity, and it is determined to examine every point of interest, which observations we shall at-tempt to offer in the shape of a short sketch. The miniature estate is a pentagon in shape and embraces about a quarter of an acre of cleared land; naturally it is sur-rounded on all sides by woods and artificially it is enclosed with a stone wall about four feet high and two feet thick, built by the hands of the hermit himself who gathered the stones one by one and fitted them carefully in their places. About a foot above the wall is stretched one strand of heavy fencing wire, making it difficult for both man and beast to molest the property. The whole wall, as it were, reminds one of the an-cient idea of a walled city designed to keep the enemy out. That part of the enclosure which has not been utilized as a foundation for buildings, seems to be cultivated yearly as a THE GETTYSBURG MERCURY. 235 garden and a potato and corn patch. The little field is not as smooth and even as gardens usually are. It is not yet free from all the stones, and the whole lot is interspersed with huge boulders immovable by one man's strength. Here and there stands a tree which has not been removed yet. One we ob-served in particular, a tall yellow pine with wide branches which the otd man calls his "Summer Resort." Around it is fixed a circular seat on which he spends many a hot summer afternoon, smoking his soothing pipe and musing. Almost in the center of the pentagon, stands the house which is the main part of the hermits home. Originally it was built in the shape of a cave, the roof extending to the ground on both sides. It is extremely rude in its structure and reminds us somewhat of a pioneer hut. Either end has the appearance of the gable end of a house. Since the erection of this meagre shanty, however, the hermit has built a more convenient end to it, which serves now as the main part of the house. This new addition is about fifteen feet square and ten feet high. It is built of logs rough-hewn, and well fitted together with mortar, thus making the room comfortable in time of cold. The roof has but one slope, and is made of boards and slabs covered with thick tar paper. Three small windows admit light into the single chamber in which the hermit cooks, eats, sleeps and spends the most of his time. Within, the walls are literally covered with pictures of all classes and descriptions. In one corner stands the bed, old fashioned and covered with bed cloth-ing, dirty, torn and tattered; in another a small dingy cooking stove, rusty and fire eaten; in a third, a roughly made desk and table in combination constructed by the hermit's own hand out of the crude material of the forest and resembling very much the table of the pioneer's shanty or the cowboy's shack. This table serves him in cooking and eating and is at the same time the depository of his few books and valuables. A few old chairs and stools help to fill the room. Hanging on the wall is an old rifle with its shot and bullet pouch and powder flask. The floor is carpeted with a few remnants of well-worn carpet with several home-made rugs. On a stand near one of the 236 THE GETTYSBURG MERCURY. windows are some papers, a few old letters, a pen and some ink. On the window sill is a mouth organ and near by hang-ing on the wall, an accordion. All this seems to indicate that the hermit is a man of some education and a lover of music. Standing not far away from the main dwelling house is a cave in which potatoes, apples, et cetera, are kept secure from heat and cold. Directly adjoining the cave is a wood house filled with small sticks of wood gathered round about the forest. On another side of the house proper is an unwalled well about seven feet deep which supplies the hermit with an abundance of pure soft water, agreeable to his physical constitution, as he says. So much now for his home, but let us inquire here, who is this strange old man who has chosen this lonely life in the woods ? He is a German, born in Germany. Listen and you shall hear the story of his life and the reasons for his being here. His name is Jacob Thomas. He sprang from poor but honest, hard-working parents living in the neighborhood of Mannheim in the valley of the Rhine. In 185 1, when the boy was ten years old, he with his parents emigrated to America and located near Germantown, Pennsylvania, where they lived and toiled on a little farm till their son had grown quite to manhood. He was their only child, and at once the comfort and joy of their heart. Every sacrifice was made, many pri-vations were endured in order that the boy Jacob might obtain a fairly good American education, and thereby be fitted to com-pete successfully with his fellow men in the busy life of our nation. But, alas, the scourge of smallpox visited the eastern part of the state, and of the hundreds it laid low in death, were the loving mother and faithful father of Jacob Thomas. The son also was attacked by the leveling epidemic but after a se-vere siege of suffering, he came out victorious over the disease, with its many marics and traces on his face. Poor young fel-low! he was now an orphan, left alone in the world, and scarcely eighteen. Henceforth the battle of life was placed entirely in his own hands. His education could not be finished ; his only support was gone. It seemed to him as if his whole future THE GETTYSBURG MERCURY. 237 would be blighted and full of sorrows and suffering. He dis-posed of the meagre personal property for a small amount of cash, wandered into Philadelphia and buried himself in the populous mass of that large city. He remained there almost a month, doing whatever he could find to do. At last fortune favored, and he obtained a permanent position on board the merchant vessel, Boswell, which was then engaged in the car-rying trade between Philadelphia and Liverpool, England. Ja-cob remained on the sea ten long years. It was a straining life, full of toils and hardships, as well as extreme wickedness and ungodliness. Though thinking often of his sainted mother and godly father who were now in Paradise, yet the temptations were so strong that he fell a victim to the snares and vices of the sailor's life and learned to curse and drink liquor. Twice he escaped death in shipwreck; once off the coast of Ireland and again, off the coast of Virginia. Both times he was saved on the wreckage floating about till rescued by the life-saving ser-vice. Shortly after the last wreck at sea, he quit the ocean, and wandered back into the land of his nativity where he joined the German ranks in the famous Franco-Prussian war in 1871. Here he fcught as a common soldier for Germany ten months, and came out with a severe wound in the left shoul-der, but a better man morally In spite of the worldly in-fluences of camp life, while in the military service he had a vivid consciousness of the sinful life he had been living for ten con-secutive years. He reflected on the innocence of his youth and the teachings of his mother; he thought on the goodness of divine providence in preserving and protecting his life in the storms and adversities experienced thus far in his life, and he was thankful to God for his care. He became penitent and sorry for the degenerate, sinful life he had been leading hitherto. Then and there he determined to change his course and return to the beautiful Christ-life which he had abandoned when he went to sea. He ceased cursing and drinking and many other evil habits he had been practicing, and surrendered himself wholly and completely to truth, sincerity and piety. It was a 238 THE GETTYSBURG MERCURY. remarkable change and marks the beginning of the life he has lived ever since. The Autumn of 1873 found him in the city of New York working on a ferry boat. Not long afterwards he married Jane Gorlity, the love of his youth, and immediately they came to Hanover, Pennsylvania, in order to get away from the crowded city life which he so much detested. Here they lived peace-ably and happily together many years. Their love and af-fection for each other was intense—only strengthened by time. No couple was ever better mated and none lived more agree-ably and found so much pleasure in each other's presence. All who knew them admired them for their simplicity and true-heartedness. But, alas for the separations of Death! He came with his keen sickle and cut the beautiful wife down in the very prime of life and left poor Jacob alone once more in the world. Wounded deep with grief and cast down in sadness, he no more found peace and pleasure among the men and women of his town. He longed for a retreat, a solitude where he could shut himself in from the outer world and spend the remainder of his days alone in quiet meditation in some spot unfrequented by noisy men and prattling children. He left Hanover in quest of such a place and finally located among the pines and rocks on Wolf's Hill, near the historic town of Gettysburg. THE GETTYSBURG MERCURY. 239 'PEACE ON EARTH." H. S. L., '03. ONE more week till Christmas, he thought, and the thought was followed with a sigh. The young man who had been so happy a few months ago when he led his bride to their new home sat melancholy and despondent before the open fire. "She thinks I am rich, but, oh, if she only new the truth. My debts are now greater than I can stand." He heard a soft step at the door which put an end to these thoughts. "One more week till Christmas, my dear, and you haven't told me a thing about our plans. You've forgotten it, no doubt." "O, no," he answered, "I have a surprise." She gave a short laugh and left him alone. He was more dejected than ever. "It's a shame to treat her so. O God, if I only had the heart to tell her!" The fire burned brighter, he grew more thoughtful and began to plan. "Ha! I've got it. What do I care. She doesn't like it, but she doesn't need to know where I get it, or how I get it." A moment later he had put on his overcoat and hat, and was walking rapidly away from the house. The air was frosty and the snow crunched under his feet, the city was brilliantly lighted and shop windows glittered with beautiful things for Christmas. He saw none of them but kept his eyes steadily fixed before him till he came to the club house. A few men were smoking and reading, others chatting and drinking. "Come, let's have a game," said he to one of them. "I need some money." "Ha! Ha! you do, well I guess so after your last game. I don't blame you; come on." This annoyed him somewhat but he took it all and laughed perfunctorily. He played a good game of cards but was rather nervous that night. "How's that," he said, when when he took in the first trick. The other kept silent. One game ended, he had good luck, made a little money, just enough*to put him in a reckless mood. Then was the other's chance, he played a fast and care-ful hand, not the slightest bit of success did Jean have. It 240 THE GETTYSBURG MERCURY. was going hard. The other had begun to speak, to tease, to annoy. "You cheat, you rascal, the devil take it. You, I mean." He grew more and more reckless. The other taking in his tricks and piling up his borrowed money, laughed heart-ily. Jean also pretended to make light of ill luck. He played harder, grew more reckless and flew into a higher temper. The other's jokes were too much, he was tired of jeering. "There, the devil take it," he said, as he slapped down the last cent of borrowed money. The other put the gain into his pocket, jeering and laughing. They were left alone. One word of in-sult and the other gave him a blow that brought him to the floor. He quickly regained himself and in an instant he flew at his opponent. For a few moments they dodged each other's . blows and then the fight grew harder and harder, the other had the advantage for a while, but in a sudden rage grabbed the throat of his opponent and both fell to the floor. He clutched tighter and tighter and with both feet kneeled on his breast. The other released his grip, his eyes turned to a glassy stare and gave a few short gasps. Jean rose and looked at him. The money lay all over the carpet amid bits of broken glass and overturned chairs. Jean gathered it up and walked to the door. He paused a moment and looked at the pros-trate form white and cold, then slammed the door and hast-ened away. Once out in the street he walked to the limits of the city. His heart still beat with the frenzy of the combat. He paused a moment and gazed wildly about him. He fancied that every one he saw walking near him was acquainted with the crime and had come to seize him. Alarmed at the thought he took to his heels and ran. Still the face of his victim haunted him, he heard the last gasps for breath, saw the hands wildly clutch-ing the air; every bush in the darkness seemed to take the form of one he had so cruelly murdered and filled him with terror. On he ran as if pursued by some demon untill breath-less he stopped. He was two miles into the country. The snow was falling and a high wind was blowing it into deep drifts. The gleam of a light from a cottage in the dis- THE GETTYSBURG MERCURY. 241 tance attracted him and almost sensless he dragged himself to-ward the spot. They heard him fall against the door and a man came out and carried him to the fire. When he awoke he found himself in strange quarters. Not knowing how he got there he fancied himself captured, and ut-tered a cry of alarm. The man and wife came to render assist-ance but he would not speak, the face of his victim haunted him, he gazed wildly about and then in a sudden impulse he thrust open the door and rushed out into the night. * * * * * * * $ The winter passed and Spring found him poverty stricken and in rags—a reclues, a self-condemned man far from home. Then followed a period of reflection. He thought of her whom he had wronged. Of his past life. How unfaithful he had been. Why did he not tell her all ? He would go back, con-fess his wrong, and if she could love him again would try to make her happy. By Fall he was again in the city. He passed the large club house where he had committed the deed. No one knew him now; he was in rags. For a few moments he paused and looked into the window. There sat the same old fellows that he had known so well, smoking and laughing. His heart fell and he pressed on towards the house. As he neared it his heart beat faster and faster. How could he approach her? Slowly he ascended the steps and rang the bell. A colored servant answered and demanded his card. He asked for her mistress but she refused him entrance. He persisted and was presently taken from the spot by a policeman. Still he de-manded entrance, insisting that it was his home. The police-man inquired and found that the lady who had inhabited the house a year ago had gone to her father's house. Jean sought her father. Her father met" him and recognized him. "You! how can you ask for her? You! you brought her to her grave. You were false, you betrayed her. Villian! be gone!" He walked slowly away and sobbed audibly. What was life to him now. He had better never have returned. Sad and 242 THE GETTYSBURG MERCURY. dejected he went into the slums. In a few weeks he was a hostler in one of the large city stables. Almost daily some of his club fellows came for horses but he never could look at them, much less speak. He suffered humility in silence. Once or twice some of his fellows thought they recognized him, but he pretended not to notice them. Life was misery, there was no good in the world, not even sleep brought him peace. At night when he lay on his couch in the stable loft the deeds of the past came upon him ; he could not banish them. He was guilty of two murders. ******* * It was early on Christmas morning. The sun was not yet up. Jean could not sleep, he had passed a wretched night. In order to get away from himself he walked down through the large street of the city. Even at this early hour the street was crowded with people; why this was he could not as yet determine. But he followed the crowd, eager for something to deaden the voice of conscience. While he was thus reflecting the "Notre Dame" appeared in the distance. This explained the cause of the crowd on the street at this early hour. But what was the church to him ? He hadn't been in it for years. He hated the church. Never would he darken its doors. He came nearer and heard the sound of the great organ softly playing. He saw the light gleaming through the stained glass windows. But he hated it all. The people were crowding into the Cathedral and Jean standing without was carried reluctantly by the great throng into the church. He took a scat in a dark corner behind a large marble col-umn. The church was not yet fully lighted and he did not care to be recognized. Presently the altar was a blaze of light. The music changed to more measured notes. The priests in gorgeous vestments came forth and bowed down before the high altar. A boy's clear soprano notes rang out over the vast congregation, "Ky- THE GETTYSBURG MERCURY. 243 rie Eleison, Kyrie Eleison." The high mass had begun. He listened for a few moments, enraptured by the scene, half repel-lant, half repentent. The whole choir joined in perfect harmony "Kyrie Eleison." The music changed to a minor strain and an alto sang in plain-tive tones "Christe Eleison." All about him were devoutly praying, but he sat still and stolid,-fighting his better nature. The celebrant from the high altar chanted forth in sonorous tones "Credo in unum patrem Deum." The choir answered in majestic movement and began the second chorus of the Mass. Jean sat there dazed, a feeling of wild unrest came over him, the lights danced before his eyes. The music grew grander and grander, ever rising in power till it reached a climax. A short pause followed, the organ modulating the while when the choir sang softly the words "Et Homofoetus est." The whole congregation fell upon its knees and Jean scarcely conscious of what he was doing knelt down with them. All through the Mass he knelt, absorbed in prayer, paying no attention to the seryice till he was interrupted in his meditation by depart-ure of the people with the notes of the "Dona Nobis" dying away in the distance. Jean did not join the crowd. The silent church was better. He meditated. A priest crossing the altar seeing him there alone came to to him, in the hope that he might assist him. They spoke for a few moments and then entered the confessional. He was silent for some time, he could not speak, words failed him. "Take heart my son, I am waiting," said the priest. I want to confess murder he said in stifled tones. "Murder," said the priest horrified. "You can't confess that to me; take that to the law." "But I can comfort,perhaps; let me hear." Jean related the past and the priest listened attentively- What! you ! exclaimed the priest, interrupting the confession- Jean paused and the priest came to him. He crouched back in the corner half afrighted. My son, said the priest I can for give murder; I am that man. Jean sprang to his feet and em- 244 THE GETTYSBURG MERCURY. braced him. Tears filled the eyes of both. "Rejoice, my son, your sins are forgiven." "Offer thanks to our common deliv-erer," he said, departing. Jean watched his form slowly disap-pearing in the distance and then fell upon his knees. The light burned steadily before the altar, the rays of the morning sun shone through the cathedral windows. And as he knelt there that beautiful Christmas morn Jean realized for the first time in his life the meaning of "Peace on earth, good will towards men. THE GETTYSBURG MERCURY Entered at the Postofficc at Gettysburg as second-class matter Vot, XI GETTYSBURG, PA., JANUARY, 1903 No. 7 Editor-in-chief II. S. LEWARS, 'O Assistant Editors Exchange Editor Miss MARY WILSON, '04 SAM. P. WEAVER, '04 LYMAN A. GUSS, '04 Business Manager . XT . "_. ' , Advisory Board NORMAN A. YEANY, '03 "».,/', -^ PROF. J. A. HIMES, LITT.D. Asst. Business Manager PROF. G. D. STAHXKY, M.D. FRED. MASTERS, '04 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 GETTYSBURG MERCURY, GETTYSBURG, PA. EDITORIALS. .■ . " , Most people think it a wise thing at the begin- A NFW YEAR'S V r & & RESOLUTION. n;ng 0f ^c new vear to reflect on past actions and to resolve to do better things in the future. So let us profit by the example of these people and resolve upon a few things at the beginning of the new term. Yet far be it from us to act as some are wont to do who make good resolutions and straightway forget not only that they have re-solved but what they have resolved to do. Or even as is the custom of certain learned bodies to draw up such documents in written form and consign them to such places of safe keep-ing where they will annoy no one. But let us first think upon some good thing and do it. Let us then as a student body resolve to take more interest in all the departments of college activity. 246 THE GETTYSBURG MERCURY. Why cannot Gettysburg College have a creditable track team ? Have we lost all interest in track athletics ? Let us lend a hand and strengthen some of these weak departments of athletics. But even of more importance than this is to resolve to support the college publications better than ever before. It is a crying need among editors that they cannot do what they should like to do. Not because the publication is not supported financially but for lack of good material. If it once entered the minds of students that these papers were theirs to uphold and therefore in a certain sense to man-age we might hope for better things. Now let us resolve that we will support the monthly better. When the number does not come up to our ideals then let us make it a point to improve it by our own efforts. Too often, alas, the editor must publish just what he can get. It then follows that literary standards must be low among us if our monthly is an expression of our ability in such work. Let us resolve to do better and the day will be near at hand when we shall see its good results. AN EXPLANATION. It has been the custom for years to omit the publication of a January number of this magazine. But owing to a delay in the issue of the December number through lack of force at the printer's, it seemed well to the managers to publish a January number instead of a De-cember number. We sincerely regret this delay and trust that it will meet with not too harsh censure from our readers. EXCHANGES. DURING the past few months the matter of criticising has been much discussed by several of our exchanges. Some of them claim that too many compliments are offered by the dif-ferent editors and that not enough real criticism is given, while others maintain that the average exchange editoris not capable of justly criticising the work of his fellow students. Both are THE GETTYSBURG MERCURY. 247 right to a certain degree. It is true that many journals are complimented that are not deserving of praise. On the other hand almost all who do offer critical reviews are either partial or not in a position to make such criticism. We agree with the Buff and Blue that it is often "wisest to report only on the meritorious article." Criticism may be offered in a general way to advantage, but when it descends to the level of mere fault finding the advice is not only not heeded by the one for whom it is given, but is often refuted thus causing an unfriend-ly feeling to arise between the different journals. This month two exchanges came to our table that were es-pecially prominent in this respect. The one took over two pages to criticise an article that was not as long as his crit-icism. If the article was so poor as the editor would make it, it was certainly not worthy of such a lengthy refutation. About the other there is no question. The writer is partial from the very beginning. During his elaborate argument he speaks of the heresy of Luther and makes many other state-ments that show the narrowness of his comment. The article closes with the haughty statement that "Doubtless he is a Freshman and before he finishes his course he will learn a lit-tle history and then he will make statements which startle the printers who set them in type." Shall we call that a just criti-cism? Does it show a spirit of impartiality or "down-right rottenness" on the part of the writer? Fellow editors, you may answer the questions for yourselves, and in the meantime per-mit us to reply in the author's own manner and say that the writer is not a Freshman, but, judging from the thought and construction of the above sentence, has as much ability and judgment as the editor who makes the inquiry. The Georgetown College Journal is one of our best exchanges. The November number contains two good contributions, "The Rise and Growth of the District of Columbia," and "In the Thrilling Days of '64." We wish to apologize to the Journal for making use of the poem, to which they called our attention, without giving them due credit. It was not done intentionally but was merely an oversight on our part. THE GETTYSBURG MERCURY. "There's a jubilee in Love-laud When the College widows wed, And young Cupid rests from labor, Slumbering on his rosy bed. All the powers of Olympus Laugh and wonder how 'twas done, Drinking healths to Cupid For the folly and the fun. "fisn't every year it happens That a victim's landed sure, And there's many an arrow blunted, Many a crafty well-planned lure, Ere the marriage vow is spoken That the wily students dread; But the patron saints of wooing Turned this foolish student's head — There's a jubilee in Love-land When the college widows wed."—Ex. The Ursinus Weekly seems at last to have assumed a defin-ite form. Whether the new departure has been for the best re-mains to be seen. The literary number for October, however, contains a very interesting and well written story "The Other Side." The poem, "The Corn Harvest," is also good. The Wittenberger is one of our new exchanges. It comes to us from Springfield, Ohio, and contains some good articles. It could be greatly improved, however, by keeping the material separate from the advertisements and by giving more attention to the development of its exchange department. 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Issue 14.6 of the Review for Religious, 1955. ; A. M. D. G. Review for Religious NOVEMBER 15, 1955 Jnfecjration . Joseph P. Fisher Community Workshop . ¯ Sister Mary Joselyn Renovation and Adaptation . Joseph F. Gallen Book Reviews Questions and Answers Index to Volume XIV VOLUME XlV NUMBER RI:::VIF::W FOR RI:::LIGIOUS VOLUME XIV NOVEMBER, 1955 NUMBER 6 CONTENTS INTEGRATION--Joseph P. Fisher, S.J . 281 COMMUNITY WORKSHOP OF THE DULUTH BENEDICTINES-- Sister Mary Joselyn, O.S.B . 287 SPECIAL ANNOUNCEMENTS . 292 RENOVATION AND ADAPTATION---Joseph F. Gallen, S.J . 293 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 319 OUR CONTRIBUTORS . . 328 QUESTIONS AND ANSWERS-- 29. Tax on Religious Houses for General Expenses . 329 30. Salaries of Religious to be Assigned to Province . 329 31. Indulgence in the Form of a 3ubilee' . . 330 32. Order 'of Procedure for Former Mothers General . 330 33. Matter for Questioning in Canonical Inquiry . 331 34. Modesty of Eyes . 332 35. Bowing to Superior's Chair . 333 36. Illegitimacy, When an Impediment . 333 INDEX TO VOLUME XIV, 1955 . 334 REVIEW FOR RELIGIOUS, November, 19550 Vol. XIV, No. 6. 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: Augustine G. Ellard, S.J., Adam C. Ellis, $.J., Gerald Kelly, S.J., Francis N. Korth, S.J. Literary Editor: Edwin F. Falteisek, Copyright, 1955, 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 writing to us, please consult notice on inside back cover. Int:egrat:ion Joseph P. Fisher, S.J. ALL good Catholics cry out against secularism--the divorce of God from His world. They rightly insist that God must be made a part of a man's daily life, that God must be brough~t into education, business, government, entertainment--all the pursuits of human life. Men who insist on keeping God out of public life will make shipwreck of human life. If God is kept, so to speak, in church and not allowed to go out into the market place, the business world, the motion-picture halls, the places of government, then man will live most of his life without God and that is sure to be fatal. Although a religious is not likely to be tainted by secularism in the sense in which it is used above, there is a possibility of a some-what similar division in his life between the spiritual and ordinary life. How often a spiritual director finds that young religious going forth from the novitiate or from a period of some concentration.on the spiritual life into the active life feel very uncomfortable in their new surroundings and activities., Often enough they feel as if their spiritual life has evaporated almost overnight. At least it seems to them that they have suffered a great setback in their progress in the life of the soul; and that--naturally for good religious-~causes them concern. They then look upon their present way of life with some-thing like suspicion or even distrust, and they hanker, as it were, for the fleshpots of Egypt. It must be admitted that often, when such transfers are made, there actually is a loss of interest in spiritual things because of the, many distractions that duty and, perhaps, desire of relief bring into the lives of such religious. But much of the difficulty can be traced back to a wrong outlook on the spiritual life. In a sense it is alm0st inevitable that young, inexperienced minds develop a certain attitude on the spiritual life because of the way they approach it. Before they entered a seminary or convent, al-though they had been good Catholics, they had not worked sys-tematically on the spiritual life or used the various spir.itual exer-cises standard among religious. As a consequence, when they are. fa.ced .with a whole .new field of life, the spiritual life, and read. about it in books and hear about it in talks and retreats, they look. upon it as something different from what their lives have been, as 281' JOSEPH P. FISHER Ret~iew for Religious something superadded to ordinary life, as even opposed to ordinary life, as unable to be mixed with ordinary life. It seems a life apart, a sanctuaried life. It is 'lived in quiet, and solitude; it grows by prayer and penance; its natural habitat is the chapel or oratory; it is a plant easily wilted by exposure to the winds of the world. And so, when they do go forth from the warmth of novitiate fervor into the cool atmosphere of the classroom or hospital, they feel a chill. And to their minds there naturally seems a split between ~he spiritual life as they knew it and life as they are living it. But is not all this true? To a certain extent it is and has to.be. But frequently there is a ne'edless and harmful exaggeration, an over-emphasis on certain truths to the neglect of others. We can admit once and for all that the common insistence on silence and solitude and recollection is necessary especially for a beginner in the spiritual !ife. Before entering, religion he probably lived among many dis-tractions, engaging in sports, attending dances and parties, going to mdvies, and in general occupying himself with many such matters; and his life to a 'large extent was sustained by these things. Ob-viously, if they were continued, he would go on being supported by them and would never come to lean on the truths of the faith, the truths of the spiritual life. It is only when these false supports are removed and the noise of the world has faded away that he will be forced, so to speak, to lean on God and the things of God. He will either have to swim in the waters of the spirit or sink; or, of course, remove himself. With this admitted, let us turn to the question of how the harmful exaggeration can be handled. The main element in the exaggeration is that it sets up a di-vision in the life of man. Instead of life's being a whole, it becomes a thing of diverse and even antagonistic parts, parts which are held" together rather mechanically and awkwardly. On the one hand there is the spiritual life, needing its sl~ecial atmosphere, nourishment, and care. On the other hand there is ordinary, natural life with its entirely different needs and demands. Some hold them together rather forcefully; some give up the fight in favor of ordinary life; some, we hope, work out a satsifactory integration. The main error consists in thinking that a man is spiritual, is engaged in super-natural activity, only at certain restricted places and times--for example, at prayer, in chapel. If he is not in such places or doing such things, he is regarded as being away from the spiritual, super-natural life. He may be, but he need not be. So the ideal would be if the whole of life were spiritual, super- 282 November, 1955 INTEGRATION natural, if the whole of life were of a piece, if a man were~always about his Father's business. Is this possible? Can a man conceiv-ably be in such a posltxon that he regards a11 things, no matter what they are, as spiritual, supernatural? Whether he eats, plays, talks, suffers-~can it all, in a true sense, be the same? It seems 'that it was for the saints. St. Paul certainly lived out his exhortation: "Therefore, whether you eat or drink, or do anything else, do all for the glory of God" (I Cor. 10:31). ' The biographer of Brother Lawrence of the Resurrection, a discalced Carmelite lay brother, states: "Everything °was the same to him-~every place, every employment. The good Brother found God everywhere, as much while he was repairing shoes as while he was praying With the community. He was in no hurry to make his retreats, because he found in his ordinary work the same God to love and adore as in the depth of the desert" (Brother Lawrence, The Practice of the Presence of God, p. 53). And it has been told of Jerome Jaegen, whose process .of beatification has begun, that he combined attention to external things and to God in a wonderful way: "It is quite remarkable that just when he was campaigning for office and acquainting himself with his new duties, he was pass-ing through what he calls the first phase of the 'Mystical Marriage.' In this phase, to find her Groom, the soul need only turn to Him within her 'where the seat of consciousness is,' where He is always present. While he was a Deputy to the Diet his mystical life reached its full development. He attained to that condition in which one can simultaneously pay attention both to external things and to God manifesting His presence within the soul" (REVIEW FOR RE-LIGIOUS, II (1943), 359). Such, to a greater or less degree, must have been the outlook of all real saints. Life, theft, can be one, can all be spiritual, supernatural. A man does not have to pass arti-ficiall); from one part of his life to the next; does not have to leave for a time his warm spiritual world and run out, holding his breath, as it were, into the cold world of everyday life, then hasten back before his spiritual life has disappeared. It is true that we have been speaking of the saints, and saints could do what we cannot. Assuredly, but, if there is one thing in which ordinary men can well imitate the saints, it is, in this ideal of an integral life, where all is part of a whole. " . By what means, then, can a religious grow in this integrated way of life? The grace of God, of course, has much to do with it; but, as in most other matters concerning the spiritual life, we must 283 ~JOSEPH P. FISHER Revib~V for . Religiohs do our part. Various means can be suggested which are standard matter in books on the ascetical life. However, we shall endeavor to put them in a way that fits our purpose. The first and most obvious means of making the whole of life spiritual, supernatural, is to have what is called a "good intention." With the proper intention, a man in the state of grace can make all his good or indifferent voluntary acts a source of supernatural merit. Theologians dispute about the precise requisites of this in-tention; but all agree that the more explicit and actual the intention, the better. Fbr our purpose the thing to be insisted on is this:'a man should try to grow in the realization of this really very im-portant truth about the power of intention. He has to see it as an integrating factor in his life, as a unifying principle that assimilates whatever it touches into the supernatural life he leads. In this way a man is aware that all is supernatural, that no matter where he is; what he is doing, he has not left the spiritual world but is busy building it. It is clear that this ability to realize all things as super-natural through the means of a good intention requires a more" penetrating and active faith than is required to accept as spiritual such actions as prayer, visits to the Blessed Sacrament, and the like. The next means that suggests itself is the practice of the presence of God. This subject has been treated at length in several previous articles in the REVIEW 'FOR RELIGIOUS. Here I want to emphasize a certain point of view. For our purpose--a means of integration-- the practice of the presence of God remains a rather ineffective means if viewed in the following manner. (However, .there is a place even for it in the case of those who are learning the practice and know what is the further end they should have in mind.) A person is thought of as going along his ordinary life and then at the sound of a bell or at some stated interval as turning away for a moment from what he is doing and thinking of God. Then back to his ordinary life. A rather crude image may give a clearer idea of this method. It will be obvious how the image applies to our matter. A fish's normal element is water--it is at home in water.' But oc-casionally a fish jumps into the air, an entirely different element from water and one in which the fish is not perfectly at home. The forced leap into the higher and lighter element is for only a ~ery slight bit of time. Then the fish relapses into the medium congenial to it. Certainly such a manner of practicing the presence of God, if it goes no farther, would not help integration. On the.'other hand there is a way of practicing it which would be immensely helpful. 284 November, 1955 INTEGRATION As has been well said, we do not really put ourselves into the presence of God--we are actually there, always there. We cannot get away from God--He is closer and more pursuing than the air we breathe. But, of course, we have to know the facts, realize them, act on them. To this end it is suggested that we read matter on the presence of God and often make a meditation such as the Contem-plation for Obtaining Divine Love. It is only when God becomes, so to speak, the element in which we live our lives--in Him we live and move and bare our b.eing--tbat the presence of God will be an integrating force in our lives. It is important to point out that this practice is not only or even chiefly a matter of the mind; for, obviously, we cannot have God in the focus of our minds con-stantly. However, after much work on our part, He can be, as it were, aIways.on the fringe of our attention--but this must be with-out strain or violent effort. And best of all He can be at the end of all our loves; for in all things we can, if we so wish, love God. God, then, can be the unifying principle in our life, making all our living a whole, and enabling us to pass from prayer to play, from play to work, with the conviction and consequent peace that we are always about our Father's business and our soul's sanctifica-tion. It was no doubt with this ideal in mind that St. Ignatius "came to the following conclusion, stated in a letter he caused to be written to some young students and quoted by Father Lindworsky in The Ps~Icbolog~ of Asceticism: " 'Ou_r father holds it for better, ~hat in all things one should endeavor to find God, rather than that long continuous periods of time should be applied to prayer.' In-stead of devoting themselves to prolonged prayer, the students were exhorted to exercise themselves 'in finding God our Lord in all things, "in conversation, in walking, seeing, tasting, bearing, thinking, and in fact in all kinds of activity, for of a truth the majesty of God is in all things' " (p. 68). When a man has come to such a familiarity with God as St. Ignatius implies in this passage, it is hardly right to speak of the "practice" of the presence of God as if it were one practice more or less in the spiritual life. Really it is a man's spiritual life or at least has the function of a barometer in its regard. "Where thy treasure is there is thy heart also." There can be no doubt about it. Although in treating recollection we shall cover somewhat the same ground we did when treating the question of the presence of God, it seems worthwhile to examine the subject in its relation to integration. A rather common way of looking at recollection is in- 285 ~OSEPH P. FISHER dicated in some such expression, as, "He made an act of recollection." This suggests that the person in question is, for the most part, un-recollected, and then briefly recollects himself. This act of recollec-tion would consist of turning away from the distracting, perhaps absorbing, unspiritual business of the moment and turning to the thought of something pious unrelated to the matter at hand. As was said in connection, with the practice of the presence of God, there is a' place for this kind of thing, but it is not at all the ideal. There would seem to be something strange about the idea that a man i's recollected who recollects himself for brief, flashing moments; and for the rest of the time, most of the time, he is anything but recollected." Would it not be better to regard recollection as some-thing capable of being more pervasive, more continual? Perhaps at least at the beginning of one's endeavor to practice recollection it would be well to change the sense in which the word recollection is commonly used, that is, calling up a spiritual thought of some kind. Would it not get us closer to what we want if we would have it mean the gathering of our powers on what the will of God puts before us.?. My imagifiation, my mind, my will often tend away from what for me is expressly God's will. Holding them to what is God's will for me from the right motive--it is God's will and I wish to fulfill it--would seem to be a fine form of recollection. If I am supposed to pray, I call together my powers and bend them this way; if I am supposed to study, I marshal them on my books; if I am supposed to recreate, I turn them to this end--the motive always being to do God's will, to find God in all things. It is plain how this.again would make for integration. As one grow.s in the power of recollection, one would approach more and more the prac-tice of the presence of God as indicated above. Then God would come to be all in all. It would seem that the form of recollection proposed is espe- ¯ cially import~lnt for and adapted to active religious. If their activity is divorced from their spiritual life, sad, indeed, is their-lot. The harder they work, the farther they withdraw from spiritual progress. But they ought to sanctify themselves by their apostolate. This quires real effort, a real desire for spiritual progress. An integrated life will bring power and peace and spiritual ad-vancement. It is an ideal all religious should work for. It will. not come without effort and the grace of God. Life seems almost too short to mak~ a whole out of the many parts. But here, as in all things, there is a shortcut--the love of God.- 286 Communi .y orkshop ot: t:he .Dulu :h enedict:ines Sister M. Joselyn, O.S.B. i N the fall of 1954, Mother Martina Hqghes, Prioress of the Bene-dictine Sisters of Villa Sancta S~holastic~, Duluth, Minnesota, first projected .the plan ofa workshop for the sisters in which any problem of the community would receive a frank, orderly, and serious discussion under the leadership of an experienced priest. All the sisters were urged to give thought to matters they would like to consider or have ~onsidered. at the workshop; aJad ar.rangemenrs wi~re made to bring a large group--as it happened, about half the community, which numbers more thah four hundred members--to the mother house for a two-d~y institute during the Christmas holi-days. In due time, Father Louis Putz, C.S.C., of the Department of Religion of Notre Dame University, .was engaged as the workshop moderator; and a committee of eight sisters representing different age and occupation groups in the community was appointed to plan the sessions with Father Putz. From a considerable correspondence between Father Putz, Mother Martina, and the committee members prior to the arrival of Father Putz at the mother house, and from a half-day planning session of the committee and the leader after his arrival, evolved the subject matter of the discussions: "the spiritual and temporal good of the commu.nity, with emphasis on the relations between superibr and subjects." It was believed that the over-all subject for discussion should be definite but not too narrowly restricted, should represent some hierarchy of values, yet not be a mere string of non-debatable principles. All the workshop members attended the first general session, which was held in the auditorium. At this time, the ~hairman of the workshop committee sketched the procedure for the remainder of the day's sessions, and Father Putz presented his view of the value and method of.such a workshop, adapting in fact both the technique and the major emphasis of the Catholic Action cell movement :o this group. Father Putz stressed the necessity of rethinking certain practices of religious life in the light of prese.nt day temper but with relation to traditional and tried principles. He also urged that the observe-d.iscuss-act method of the cell movement be applied by the 287 SISTER M. JOSELYN Review ~or Religious sisters in a manner calculated to deepen and intensify the loving union of the community members functioning as a family or ecclesiola within the Mystical Body of Christ. At this time, the committee distributed to all members of the workshop an outline to guide the day's discusssion. The outline (which is appended) was to be regarded as a set of signposts, rather than as "material to be covered." The group was then divided into fourteen small sections by an" ingenious use of colored slips which had been handed out at the door. (Thus the divisions were abso-lutely random.) A meeting room was designated for each small group, most of which numbered about ten to fifteen. Within the groups, a leader and a recorder were informally appointed. The first discussion lasted about forty-five minutes, tending to begin rather timidly but to gain momentum through full participation as time went on. Throughout the session, Father Putz acted as "floating delegate," stopping in at various subgroup meetings. At the end of the morning session, each recorder presented to the entire group the findings of the subgroup to which she belonged. In this manner, conclusions or resolutions or questions were pooled; and it was possible to determine which problems were common to all subgroups as well as to ascertain the different views of a large num-ber of sisters on one general subject. At the conclusion of the first half-day session, certain questions arising from the morning's meet-ings were directed to Father Putz and to Mother Martina, both of whom aimed to focus attention on the general principle (rather than the specific practice) involved. The procedure for the afternoon session of the first day was the same as that for the morning session. At the end. of the first d~iy's discussions, Father Putz and the planning committee worked for several hours preparing permanent recommendations from the recorders' reports, evaluating the pro-cedures, and outlining the second day's program. It was decided that the large outline of the subject for the second day, "the temporal good of the community," instead of being given as a whole to each subgroup, would be divided into fourteen sections, each group re~ ceiving one segment of the topic, as designated on each sister's copy of the outline. (This outline is also appended.) On the second day, sisters engaged in hospital work held (at their own request) special sessions within the larger group, still following, however, the outline given to all. In every other respect, the second day's sessions were conducted" like the first day's. Since tb.e outlines of content are included in this article, it will Nooember, 1955 COMMUNITY WORKSHOP. not be necessary to describe iff detail the development of these topics in the small groups. Mother Martina did state at the closing session that "the discussion has pqinted up four areas which I have under consideration at present: delegation of authority, care of the aged, training of the young, and local and major superior relations." Effort was made by the~ planning committee to obtain an over-all picture of the participants' reaction to this first community work-shop; to this end the committee prepared and distributed at the last session a short questionnaire (appended) to be answered anony-mously by all who wished to do so and left in a designated place. The fact that many sisters had only a-few moments between the close of the workshop and their departure from the mother house may have a relation to the number of questionnaires turned in. Ac-cording to the committee's digest of the returned sheets, the seventy-nine respondents stated unanimously that they liked the workshop. Seventy said they would like another workshop (nine others did not answer- the question). More than thirty sisters suggested that they liked the workshop because it was an opportunity for each " sister to present her opinions and to hear the thinking of others on common problems, resulting in an intensified community spirit and a unity of effort for the common good. Others thought that "the earnest and high ideals so generally manifested among all the sisters gave a boost to one's courage and spiritual striving." Thus, the workshop "gave a real stimulus to live the ideal life of a religious, and it served as a fine personal examination. It stressed the idea that each individual sister, as a member of the Mystical Body, must help to make our Benedictine family a happy, ideal one." Others answer-ing the questionnaire noted that they liked the facts that "topics and discussion were handled objectively" and that "respect for the personality of each individual sister was stressed." Thirty-four sisters thought the qualifications of a superior had been adequately dis-cussed; forty-four= thought the relations between superior and sub-jects had been adequately discussed. In the appropriate sect!0n of .the questionnaire, many valuable, constructive suggesti~ons for improving future workshops were in-dicated by the participants. Adverse criticism~ of the workshop gen-d~ ally i~ciffd~d t~orelated t~oint.si in'light 6f th.e tjm'.e, available, too many topics were listed for. d!~.c~ssion,: .a.n.~do,. c.onsequently, some of the discussions were {6b general. A "desire whs manifested to con-tinue discussion of these subjects at a future date.~ It was also.sug-gested :.that,, the,, recommendations.,-of., the. ,-w. orksl-;£i~,] b~ ". ~:.m~riz4d 289 SISTER M. JOSELYN Reuiew for Religious and distributed to each sister and that'in the.coming year each mem-ber of the community take.note of "topics for future workshop dis, cussions. Among suggestions for future workshop subjects, the majority of sisters included the discussion of "the greater spiritual growth of our community through an interpretation of the Holy Rule and how to apply it to our daily life in modern times," "how we can better fulfill our end in religious life," and "how to balance the active and contemplative aspects of .our life." THE SPIRITUAL COMMON GOOD HOW TO PUT THE SPIRIT OF CHARITY INTO OUR RELIGIOUS FORMATION A, Prayer in general I, How to make the necessary ada.ptations to our community exercises a) Normal times b) Vacation time c) In sickness 2. .How to teach goqd prayer and help 'others to pray well. a) Piling up non-essential devotions which interfere with the true spirit of prayer 3. Penitential obligations at times of ember days and fast days a) How to keep in the spirit of the Church b) Charity iri fulfilling our obligation c) Humility to ask for dispensation0if we n~ed it 4. Obligation of silence and recollection in view of charity a) Maintaining silence outside of recreation time b) Charity toward those who must talk during silence time to relieve tension B. Spiritual formation in terms of.spiritual reading 1. H6w to translate the Gospels into life and action 2. How to make our life liturgical 3. \Vhat kind of spiritual reading makes the'liturgy richer and unifies our life as a community and as an, individual II. SACRAMENTS ¯ A. Eucharist 1. How do we prepare as a community to celebrate thoughtfully the Sacrifice? B. Penance 1. How to make an intelligent use of the sacrament of penance OUR RELA;FIONSHIP TO THE COMMUNITY A. How to promote in the community the unity of charity 1. Attitude toward one another 2. Toward superiors 3. Particularly to speak up where, it is necessary and calied for in Chapter and outside of Chapter TEMPORAL COMMON GOOD Groups 1, 2, 3, 4 I. THE SUPERIOR A. Do we look at the office of~superior as an honor and not a service? 29O November, 1955 COMMUNITY WORKSHOP Bo Is the superior submissive to her higher superior, or is she jealous of her own responsibility ? Is she choosey in observance o~ canon law? Distribution.of house duties, assignments, etc, 1. Prudence and fairness in distribution of house duties 2. Partiality or favoritism--allowing cliques to develop 3. Keeping peace by letting sisters do as they please 4. Playing up to flattery 5. Regarding sisters only as subjects who must obey 6. Suspicious of actions of sisters, judging interior sentiments 7. Overloading the willing Groups 5, 6, 7, 8 ' E. Does the "superior take the trouble to know all abou~ "each sister, her temperament, aptitudes, interests, in order to help her? 1. Does she try to develop the personalities of the sisters? 2. Does she have confidence in the sisters? 3. Does she lack discretion with the sisters? 4. Does she have objective rather than subjective attitude? F. Does the superior make herself inaccessible to the sisters? G. Is the superior w!lling to rethink the'function of the community? H. Are'subjects prepared technically and spiritually for their responsibilities? 1. Do you think obedience will cover inc'ompetence? 2. Do you act as though the office of superior gave universal competence? 3. Are young religious allowed to come to responsibilities for which they may be capable? 1. Spending" money for luxuries or extras and not buying the essentials for school or mission !. Confusing the spirit of economy with spirit o~f poverty 2. Being overconcerned about food, clothing, rooms Groups 9, 10, 11 II. CHOICE OF SUBJECTS A. ~ccepting postulants without sufficient health, intelligence, or social ap-titudes B. Accepting religious into profession who are not fitted for community life C. Minimizing obligations of religious life for sake of attracting vocations 1. Spirit of sacrifice, motive for entering 2. Appeal to generosity 3. Indiscretion in fostering vocations. Groups 12, 13, 14 III. IV. RELATIONSHIP WITH THE CLERGY A. B. C. Do Relationship between principal and pastor Relationship between subjects and priests ¯ Willingness to advise clergy of indiscreet giving of gifts as tokens of ap-preciation Pastors and subjects channel activities through superior or principal Money collecting in Catholic schools 1. Red Cross, Red Feather, Sales, contributions, etc., etc., etc. 2. Sisters going into business for themselves RELATIONS WITH EXTERNS A. Civil law 1. Expecting privileges because we are religious 291 SISTER M. ,JOSELYN 2. Untruthfulness---cheating in filling out blanks, etc. 3. Apathy toward voting or in political affairs Parishioners 1. Making our friends on basis of prestige and money 2. Asking them for favors--rides, etc. 3. Hanging on to them after you are removed from the mission a) Writing to them b) Visiting them, etc. Are you a Superior__ or Subject~ EVALUATION FORM 1. Did you like the workshop? Yes. No. Why? 2. Do you think the qualities of a superior were adequately discussed? List qualities unmentioned. 3. Was relationship between superior and subject adequately discussed? 4. Give suggestions how you think ideas gained from the workshop can be put into practice in the community. I. 2. 3. 5. List any topics on superior-subject relationship of interest to you which were not discussed at this workshop. 6. Would you like future workshops? If so, suggest topics. 7. How could future workshops be improved? 8. Would you be interested in starting a study group on your mission? SPECIAL ANNOUNCEMENTS t:ather Gerald Kelly, S.J., editor-in-ch~e~ of the REVIEW FOR RELIGIOUS suf-fered a severe heart attack on October 4. He is slowly recovering from it in St. Joseph's Hospital, Kansas City, Mo. Prayers for his successful recovery will be welcomed. In September, 1931~ a hurricane and the subsequent tidal wave destroyed St. John's College, Belize, British Honduras, and took the lives of eleven Jesuits and twenty-two.of the students. Considerable other damage was done in this mission of Missouri Province Jesuits. In October, 1955, the hurricane Janet brought fur-ther disaster to the mission. Kindly remember the Belize mission in your prayers. The Dominican Rural Missionaries, whose work in Louisiana was described in our July, 1954~, number, page 217, were victims of another kind of tragedy. On January 16, 1955, the entire' community of their convent at Grosse Tete, Louisiana (three sisters and an aspirant), were killed when their statio._n wag'on was struck by a freight train. The three sisters were killed instantly; the aspirant sur-vived one day. This congregation is interested not only in prayers a'nd in more vocations to their own institute but also in finding young women who would be inte'rested in" helping t~em as ~ay al~ostles. " If ~U hav~ "pertinent information' for them or wish further information ~igm th~'m~" ~vrite tS: Si~'ter Marie Elisabeth, O.P., Our L~dy of Father Titus Cranny S.A has prepar~ed a small volume entitled Father Paul, Apostle o~ !.Tn~t~l. Th,s paper-bound volume" would make good background read-ing for the Chair of Unity Octave, 2anuary 18-25. Graymooe Pre~, Peekskill, Renoval:ion and dapt:at:ion Joseph F. Gallen, S.J. THoEf imtphoer traenlicgeio oufs tlhifee mmoevr~eimtse anntd o rfe rqeuniroevsa rteiopnea atendd pardeasepntatatitoionn. The purpose of the present article is to give a synthesis.of the movement, to clarify its concepts, and to emphasize its principles, spirit, and more practical headings. The originality of the article, if any exists, will thus be in its arrangement, not in content. The article is directed more particularly, but not exclusively, to lay in-stitutes of brothers, sisters, and nuns. I. RENOVATION The concepts of renovation and adaptation, as usually expressed by authors, partially coincide. If we separate them, renovation is to be conceived as the intensification of the entire ~eligious life of every individual religious and of every institute. This implies a greater personal conviction, esteem, and practice of the life of re-ligious sanctity, a more universally active zeal, a deeper sense of re-sponsibility, and a greater consciousness of the necessity of progress in the works.of the institute. In a word, renovation is a universal renewal of fervor; the movement under this aspect is primarily inspirational to a more perfect realization of the ideals of the re-ligious life. Renovation is more important than adaptation. It is idle to expect that a mere change of laws and observances will make an institute holier or more effective in its apostolate. Renovation is a prerequisite to adaptation. It has been well said that only the fervent can adapt. Proper adaptation demands clear spiritual visiqn and the humility to admit that something may be better than what we have been doing in the past. A conspicuously universal renova-tion is also difficult of attainment. An anonymous Camaldulese monk may be guilty of the exaggeration of pessimism, but he is not completely lacking in realism when he writes: "From experience we know that the exhortations of superiors, circular letters, conferences, constant vigilance, rewards, and corrections are very infrequently effective. Older religious have habits that are too deeply rooted; with difficulty they return to the path of full observance, even when convinced of their mistakes. The young more readily follow the 293 JOSEPH F. GALLEN Review for Religious careless, the mediocre, who ordinarily are in t~e majority, while the fervent are everywhere pretty much a small minority.''1 II. ADAPTATION Adaptation is change. A law, regulation, custom, practice, ob-servance, or manner of thinking and acting should be changed when it has become harmful or useless for the end for which it was in-tended, when a certainly better means can now be found for~that end, or when another means is demanded by the sound progress, necessities, or problems of our age. The/fundamental necessity for adaptation is that the world in which we live and for which we work has changed greatly in practically every aspect. Hospitals of today are vastly diffe~erit from those of a hundred years ago. We have adapted in the care of the sick and in many other things; the goal now is to extend the principle of intelligent and prudent adap-tation to every aspect of the religious life. Adaptation is not reform, mitigation, or relakation. What it excludes is the principle of un-swerving material conformity to everything done in the past. It presumes that the old is good but does not refuse to abandon the old for something certainly better; it does not identify the modern with the good nor does it hold that the modern or new is necessarily evil it believes and emphasizes that there are immutables in religion but also that not all thing~ are immutable. Adaptation is life and recognizes that the la'w of life is gradual change and a mixture of the old and the new. The two evident errors in this matter have been expressed bY Plus XII as the childish and immoderate hankering after novelty and the solidifying of the Church in ~a sterile immutability.2 The errors are thus excessive conservatism and the desire of change for itself, a blind attachment to tradition and the scorn of tradition, no ~hange whatever and intemperate and imprudent .change. Authors describe the former as a scelerosis, a lack of life, incipient death, the latter as worldliness and naturalism. Adaptation is thee responsibility primarily of higher superiors. It should be accomplished according to the general norms g, iven by the Holy See, but it is not to be ex-pected that the Holy See will take upon itself and impose the hdapr tations necessary in each institute. Adaptation should be carried out prudently and in a spirit of calmness, peace, and unity. How- 1. Acta et Documenta Congressus Generalis de Statibus Perfectionis (Editiones. Paulinae), III, 603. 2. Ibid., I, 33. 294 Nooember, 1955 RENOVATION AND ADAPTATION ever, the good of the institute is to be the supreme norm of action; and it is a fact of experience ,that some religious will oppose the most evidently necessary changes. III. WHAT CANNOT BE CHANGED The following are of their very nature excluded from adap-tation : 292 1. 2. 3. 4. 5. 6. The general purpose of the religious life of complete evan-gelical perfection. The three religious vows and their essential objects, purpose, and spirit. The mortification and prayer necessary for the attainment of the purpose of the religious life. Anything commanded or forbidden by the law of the Church. The distinctive and solid spirit of the particular institute. Anything certainly essential or fundamental in, the pa.rticular institute. IV. MATTERS TO BE EXAMINED FOR POSSIBLE ADAPTATION It would be an evident exaggeration to say that eve.rything listed below should be matter for change in every instifute, All the mat-ters listed have been mentioned and more frequently emphasized in the discussions on adaptation. The list is a~range~ in the order of the concrete importance of the topics in the judgment of the writer. 1. Greater care in the admission of candidates arid more de-cisiveness in the early elimination of the unsuitable before perpetual profession. 2. The establishment ofa juniorate for sisters immediately after the noviceship, in which the young professed will com-plete their undergraduate education or training and continue their spiritual formation. 3. A sounder doctrinal formation in the postulancy, novice-ship, and juniorate. 4. The elimination of the prominent externalism and for-malism. 5. Proper concept of the founder or foundress. 6. Greater attention to the purpose and spirit of the vows rather than to their mere obligation. 7. A schedule of prayer that gives proper~ emphasis to mental 29,5 JOSEPH 1=. GALLON Reoieto for Religious prayer, is sufficiently liturgical, and not excessive in the quantity or in the importance placed on vocal pra~yer. 8. The direction of the works of the institute to the n~eds of our time, which in most institutes will consist of an emphasis on the works for the poor and the working class. 9. A horarium that is less contributory to tension and pro-vision for proper daily, weekly, and annual rest. 10. Greater care in the selection of and a previous training, if possible, of local superiors and novice masters and mistresses. 11. A government that is more spiritual, individual, paternal or maternal, and not lacking in the necessary firmness. 12. Establishment of a tertianship and, perhaps, 'of a period of recollection before perpetual profession. 13. Greater emphasis on maturity, a sense of responsibility, dependability, efficiency, and proper initiative in the train-ing of religious. 14. Simplification of the religious habit. 15. Higher intellectual standards in continued study and prepar-ation for classes. 16. Elimination of the continuous rotation of the same superiors. 17. Greater mutual knowledge, cooperation, and attention to the interests of other religious institutes. 18. Possible extension of the period of temporary vows to five years. 19. Pertinent canonical matters.' V. EXPLANATION OF MATTERS OF ADAPTATION 1. Greater care in admission. The principle of St. Plus X that there is no greater cause of the weakening of religious discipline than the careless admission of candidates ~s of universal validity.3 The fundamental defect here is the failure to grasp and act on the evident principle that anyone lacking the suitability for the life and works of the institute does not possess a vocation for that institute. The grace of the omniscient God is not moving anyone to a state of life for .which he is not fitted. Therefore, the need for religious is never a justification for the admission or retention in the pro-bationary states of those who do not possess the capabilities for the particular institute. The modern innovation proposed under this heading is that 3. Epistle, Inter Plura, May 31, 1905, to the.Abbot General of the Order of Re-formed Cistercians, Ench&idion de Statibus Perfectionis, n. 248. ~ 296 November, 1955 RENOVATION AND ADAPTATION of psychological testing. A principle of adaptation is that we should be wil.ling to accept all that is, good in modern progress. Such test-ing, when practicable, can be an aid; but it will never exclude the necessity of the considered and experien,,~ed judgment and proper ¯ firmness of a competent higher superior. To me it is also a certain fact of experience that the great majorityI at least of the outstand-ingly difficult cases were sufficiently evident to such a judgment either before admission or at the latest during the probationary states of the religious life. 2, 18. Establishment ot: a juniorate for sisters and extension ot: temporarg profession. The completion of the undergraduate studies of sisters immediately after the noviceship is necessary for their own spiritual, intellectual, psychological, and physical well-being, and for the maintaining and elevating of the standards of Catholic edu-. cation. Plus XII manifested to superiors his keen desire that the schools taught by sisters be the very best and also stated that the training of all sisters should put them on an equal footing with their secular colleagues: The Sacred Congregation of Religious af-firmed that it is rash to expect a subject immediately after the almost exclusively religious formation of the postulancy and noviceship to be a teacher and much less a serious educator, even for very young children. This demands suitable preparation, and the S. Congre-gation insisted that such training was to be given despite the im-mediate need for teachers. It is evident that the assignment of postu-lants and second-year novices as regular teachers is an even greater abuse. ~ This heading reveals another distinctive principle of the move-ment of adaptation, which is that of the elevation of the spiritual, intellectual, cultural, and professional equipment of religious. It is also a very apt illustration of an even more fundamental norm of the movement--we cannot reasonably continue to do everything in a particular way just because it was done that way in the past. Educational and professional demands are much greater today; they must be met with much better preparation. The entire matter of the juniorate in this country is 'being ad-mirably promoted by the Slster-Formatlon Conferences of the Na-tional Catholic Educational A~sociation. This also exemplifies a principle of the movement. Adaptation is vital action; it is life, action, and progress from within. The attention given to the intellectual and professional train-ing should n'ot obscure the even greater necessity of continued spit- 297 JOSEPH F. GALLEN Review ~or Religious itual formation in the juniorate. An equally urgent need of young professed is that of-competent and prudent guidance in the difficult adjustment of the first'years in" the acti~ce life. This will demand the continuation of the office of a mistress of junior professed for at least two years after the juniorate. The juniorate will consume all or most of the u~ual three-year period of temporary vows, and thus the question :can arise whether this period gives sufficient testing in the active life before perpetual profession. The ready solution is an extension of temporary pro-fession to five years. In such a system the Code of Canon Law per-mits a prolongation of only one year. This is a change in the con-stitutions and should be decided upon only after serious reflection. It demands the approval of'the Holy See in~ pontifical institutes and that of all ,the ordinaries in whose dioceses the congregation has houses in the case of diocesan.institutes; 3. Sounder doctrinal spiritual formation. Sufficiently common defects .in American novitiates are the application of' the postulants and second-year novices to the external works of the institute, the excessive employment of both classes in domestic duties, the small amount of instruction given in the religious life, an overemphasis of secular studies; and the prominent tendency to confine the religious life to mere externals and to external regularity and conformity. The modern generation is decidedly factual and can readily fall into disillusionment and even cynicism from such a postulancy or novice-ship. The master or mistress of novices should give an instruction of at least forty-five minutes on all days except holidays. These in-structions are not to be confined to the vows but should cover the entire field of ascetical theology during the postulancy and novice-ship. The concepts and principles are to be presented solidly, not sentimentally nor with, mere devotionalism, and not in mere prac-tical illustrations that are not reduced to principles. Solid presen-tation demands that the theological foundation of principles be given. The movement of renovation and adaptation contributes several valuable principles in this field. The first is that no spirituality is lasting unless based on personal conviction. The second is that we can no longer be content with a mere collective presentation; the emphasis must be on individual guidance. The third is that there must be an active participation by the postulants and novices in this work of their own instruction. They should be permitted freely to ask questions and to propose difficulties; they should be. aptly November,, 1955 RENOVATION AND ADAPTATION questioned on their grasp of spiritual principles; there should be discussions, brief papers on :some spiritual topic, on the ideas ac-quired from the reading of a spiritual book, or on some spiritual prob-lems or difficulties. Other techniques and methods will be found by a real teacher. The purpose, however, must always be to lead the will to action, notthe mere acquisition of knowledge.;~and there must never be any doubt that the master or mistress is in charge. We must abandon the unsound pedagogy that an idea once presented to a group is understood by all. This is true of no teaching and much less of spiritual teaching. ~Fhere must be an adequate spiritual li-brary, sufficient time °for spiritual reading, and proper guidance in this reading. One author l~as aptly expressed a .very practical truth by stating that the poverty of a spiritual life is very frequently the poverty of proper and constant spiritual reading. Proper instruction, individual and competent guidance, and patience will usually succeed in directing the tendencies and defects of the modern generation into good qualities. For example, their independence of judgmen.t and ac.tion, .demand for reasonableness and sincerity, and 'desire for personal initiative can be developed into a profound and lasting.conviction of spiritual values. Their realism, sincerity, and generosity will be ultimately docile to a spiritual for-mation that is interior, solid, individual, that makes legitimate al-lowance for different personalities, is not bent on crushing them, and is not dominated by a multitude of petty details.and formalities. 4. Externalism and [ormalism. This is the most.frequ~,ent topic in the discussions on adaptation. The problem is found principally in the ,customs, observances, and practices, written and unwritten, of 'religious institutes. A certain amount of ,regulation is obviously necessary for order and efficiency. Apart from this, external ob-servances have no place in the religious life merely for themselves; their purpose must be the cultivation of the interior virtues of the ~eligious life, for example, love of God, humility, chastity, mortifi-cation, obedience, prayer. Consequently they must be of such a. nature as to constitute apt means for the fostering of such virtues. The first principle of adaptation here is that the purpose 6f observances ,is not being realized. This defect is very universal, especially, but not solely, in institutes of women. Religious forma-tion has been too narrowly confined to externals, external disci-pline, external regularity and conformity; there has been too little; training in the interior life and interior ~'irtue. The moral value of an external act consists in the fact that it proceeds from an interior 299 JOSEPH F. GALLEN Review for Reliqiotts act of virtue of the will or that it leads to or intensifies such an act. Sincere interior virtue will produce the proper external act; the religious who is sincerely poor in heart will be poor in act. It is very possible to de-emphasize and even to ignore in fact this pur-pose both in formation and in our own personal lives. Instead of saintly religious, we may be tending to train spiritual robots. Modesty of the eyes is not a virtue because I never see the leaves of the trees unfold in spring or do not know the color of the ceiling; it is a virtue only if it proceeds from the consecration of my heart to God, protects that consecration, and lead~ me ultimately to greater love of God. The profit of silence is not precisely in the low score of the examen book but in the increase of my spirit of prayer. A similar defective tendency is the attitude towards "our h01y rule." The rule is really not holy in itself; its holiness is verified only insofar as, it contains and leads to a love of and assimilation to Jesus Christ. It is basically misguided formation to propose the rule independently of this assimilation and especially to extol it above such assimilation or the laws of God. The overemphasis on externals has led to their excessive multi-plication. They extend to all and to the.smallest details of life. We .may be wearing a tight harness of sanctity that will not allow us to move or to breathe; we are praising the observant religious and have forgotten the saintly religious. Excessive observances are a dry diet of spiritual shredded wheat. The soul lacks a richness of spirituality, is superficial, and dulled to the great truths and person of Jesus Christ. It is not a satisfying diet, and usually a few years suffice for the loss of spiritual appetite and the symptoms of a lowered and even critical spiritual vigor and tone. Another defect of very many observances is that they either were never apt or have lost their aptness for their purpose. Why should sisters be forbidden to eat in a dining car but be allowed to request a waiter to set up a table in another railroad car that will make them even "more conspicuous? I think it is reasonable to avoid the expensive dining car whenever possible, but I can see no reason for a prohibition of eating there when~ necessary. Why should sisters be forbidden to eat even with sisters of other communities? Why is it a violation of cioister to enter the home of your family but meritorious to sit in a car outside their home. and talk to them? Are such artificialities in keeping with the saneness of sanctity, with the majesty of the doctrines and person of Jesus Christ? Reverefice and politeness are to be fostered; but are all the profound bows of 300 November, 1955 RENOVATION AND ADAPTATION the head and Of the body, all the kissing of hands, and all the kneel-ing to superiors apt means today of expressing this reverence and politeness? Why in a life whose spirit is that of humility and of a family must there be precedence in the refectory and community room? These are only a very few examples of a very Widespread defect. Observances should be the external expression of the spirit of the institute and of the founder. In the thought of one author they should possess the perpetuity~ of real life transmitted from gen-eration to generation but not the perpetuity of fossilization. Obedience and submission are evidently due to prescribed ob-servances, but superiors should examine whether their number is excessive and their nature now apt for their purpose. There is also too much legalism, the material satisfaction of the mere wording of the law, in institutes of both men and women; and too little at-tention to the purpose of the law, its more perfect fulfillment, and to motivation. Legalism is clearly destructive of an interior life. Religious discipline is also frequently enforced with an unreasonable rigidity. Religious know that it is possible to be excused or dis-pensed from the laws of the Church, for example, from Sunday Mass or from fasting; but observances are often proposed as if they never admitted an excuse or dispensation. I am not encouraging laxity but discouraging rigorism; there must be a proportionate reason for an excuse or dispensation. Observances are the field of conduct that demands the most searching examination by superiors. It is the field of which Pius XII said: "In this crisis of vocations make sure that nothing in your customs, your manner of life, or the ascetical practices of your religious families is an obstacle or a cause of loss of vocations. We mean certain usages which, if ever suited to another cultural context, are out of place today, so that even a really good and courageous girl would find them only an obstacle to her voca-tion." 4 5. Concept of a founder. The concept of a founder or foundress has been too narrowly that of a lawgiver and ofimmutable laws. The Pope has stated .that founders frequently .conceived their in-stitutes to meet the needs of their own age and thus erected their institutes on the principle of adaptation. He concludes from this that lo.yalty to the founder requires constant observance of the prin- 'ciple of adaptation and the acceptance of all that is good in the be-liefs, convictions, and conduct of our contemporaries. This dem~inds 4. Acta Apostolicae Sedis~ XXXXIV ('1952), 825. ¯ '30.1 JOSEPH, F. GALLEN 'Reoiew for Religious that we distinguish the essential and immutable from the'_accidental and changeable in the words and works of the founder and that we do not follow as a rigid norm what the founder, did but rather the pliable norm of what he would do in any aspect of life if he were faced by our own age. Furthermore, the founder is not a mere giver of 'laws but also and primarily ~a giver of life to his "institute. ~ That life is his distinctive spirit, which consists in his approach to the spiritual life, his characteristic virtues, the principles he emphasized, his manner of approaching life and its problems, and the general types of works of zeal that he favored. Our fidelity to our founder is to be yerified in the repr, oduction of his life and spirit, not in the mere unwillingness to change even the slightest detail of his least law. 6, 13. The uows and training in maturity. The movement of renovation and adaptation finds in the vows one of the conspicuous fields of juridicism, that is, the overemphasis on laws to the detri-ment of the theological elements of the purposfi and spirit of the vows and their efficacy for the acquiring of many interior virtues. To secure permission is important; but it is more important to ad-vance by poverty in the love of God, to be detached from the love of material things for themselyes, to make progress in trust in divine providence, patiegce, meekness, humility, and the spirit, of mortifi-cation. The vow of chastity has not attained its purpose,unless it is increasing the .love of God, 'love of other human beings in and for God, devotion to prayer and the interior life with God, affection and intimacy with God in prayer, and .making life less materialistic. Obedience is a sterile vow unless it is intensifying especially love of God, faith, and humility,, and also docility to grace,~zeal, the spir~'t of self-denial, and generosity. In a word, obedience is effective to the degree that a theocentric has'supplanted an egoistic life. The obligation of the vow and of the laws of the Church on poverty is confined to external actions. It is, however, a "field of conduct that demands the constant vigilance of superiors. The coun-sels of Plus XII in this matter are that the life of religious ~hould b~ truly simple a~id poor, their houses should be simple, and their actions in poverty should not contradict nor ddstroy their profession of it in word. The buildings of religious, even those used for ex-ternal works, should be efficient, sanitary, not unattractive, but simple, and devoid of even the appeararice of luxury, "indulgence, extravagance, or needless expense. It is surprising holy. often this point has been emphasized by authors on adaptation. One of them has called the propensity~ to expensive buildings and .renovations ~302 Nooember, 1955. RENOVATION AND ADKPTATION "stone disease"; it could also be termed "Gothic poverty." Such bhild=. ings create the impression of hav!ng been erected to" attract the rith. and thus tend to the tragic tonsequence of alienating the pobr:~ Authors follow the Pope in' stressing the need of a truly simple and poor life in everything--buildings, lodging, furniture, fbod,' medical care, all personal accessories, amusements, vacations, journeys, and means of travel. Modern material developments are to be used insofar as they increase efficiency, preserve or promote health; bu( they are to be rejected" when their purpose is on.ly comfort, indul-gence, luxury. / Pius XII has reaffirmed the validity and supreme value of the traditional concept of the vow of obedience. He has also implied or stated that the modern apostolate requires one. who can face boldly the gigantic tasks of our age, one able to meet its d~ngers, overcome its spiritual destitution, competent to .think for himself, and formed to maturity of judgment. These are not the tasks nor th~ endow-" ments of a child. The modern evils of communism, atheism, and secularism are not trembling at the child_ishness of their foes. The purpose of obedience is to develop the good in man, to eliminate the" evil. The ability to think for oneself, to get a new idea at least oc.casionally, maturity of judgment and action, the power of de-cision, legitimate self-initiative, efficiency, dependability, and a sense of responsibility are not evils and are necessary for success in any state of life. Obedience should not be presented nor authority exer, cised in a way that destroys or fails to develop these necessary capa-bilities. Obedience is too often presented as the mere order of a superior and the submission of a subject. Ancient comparisons that illustrate the perfection of external obedience unfortunately have the defect of connoting a passive reaction on the part of the subject. Obedience is p.rimarily an instrument of personal sanctification, and no one except the infant is sanctified in passivity. Insistence on the purpose and spirit of the vow will bring out that this vow demands a truly tremendous vital reaction of love of God, faith, and humility. The subject gains the merit of the vow by having it as his motive, and such a motive is to be presumed in the actions of a religious. The superior should govern sufficiently but not excessively; a~ad it is certainly not necessary, profitable, prudent, or formative for him to step into or order every detail of an action or work. If you want the child to walk, you have to allow him to fall a few times. This mellow proverb is true in work, study, and also in the spiritual .life. The religious life is not a democracy; religious are subjects, n6t 303 JOSEPH F. GALLEN Review [or Religious associates, of the superio~ They are also human beings. They should be allowed and encouraged to get new ideas. The superior is the competent authority to accept or reject and also to,encourage such ideas; but he should not confine all ideas in the house, province, or institute to his own. A religious or novice may find a better way of doing an-assigned duty or work, or he may do it in his own in-dividual way.' In most cases this can be permitted. Everything does not have to be done always in the same way. The counsels of per-fection are not the freezing point of human endeavor and ingenuity. A religious or novice should be given the necessary instructions for an assigned duty or work; if he does it childishly, inefficiently, care-lessly, he should be firmly checked. The religious life must not be the cradle of ineptitude. The qualities described above should be formed continuously in all aspects of the religious life, spiritual, in-tellectual, and the life of work. The childishness of many religious is an actual problem and one that cannot be ignored. The Pope has praised the great things that obedience accomplishes by uniting the forces of the members of the institute. The efficacy of this union is in fact greatly diminished by the childishness that makes a member unable to handle his assignment or his proportionate amount of the effort. Instead of united effort, the union of. obedience is too often that of the few carrying the many. 7. Pra~ter. In a previous article in the REVIEW FOR RELIGIOUS, I tried to explain the principles of adaptation with regard to prayer~ A few added comments will s~uffice here. The spirit of prayer and habitual self-denial will always be the distinguishing marks of the sincere religious. Both have been emphasized by Plus XII. He has insisted on the necessity of an interior life, that it should main-tain a constant balance with external activity, and has reprobated as the heresy of activity the intense apostolate that is not constantly nourished by the use of the ordinary means of personal sanctification. These emphatic words of His Holiness evidently imply an equally emphatic obligation of superiors to insist on the use of these means by their subjects. The errors of men and women in this matter are not the same. The woman tends to the misdirected prayer of de-votionalism rather than to the prayer of sanctity; the danger of man is of infidelity to his religious exercises. The latter is certainly fre-quently caused by valuing work over prayer and even more fre-quently by the simple omission and neglect of prayer. Excessive activity is not the only cause of a feeble interior life. It must be 5. REVIEW FOR RELIGIOUS, XIII (1954), 125-37. 304 November, 1955 RENOVATION AND ADAPTATION remembered that the idle apostle is rarely the mystic of the monas-tery. The diagnosis of external idleness is most infrequently that of a local infection. It is an anemia of the person that extends to all activity. W'hy are so. many. superiors disturbed at violations of religious discipline and yet completely unconscious of so basic an evil as idleness? A fundamental principle of adaptation is the hier-archy of values. ~rriters on adaptation are quite insistent on the value of litur-gical prayer. There should be sufficient liturgical prayer, but the, choral recitation of the Office should not be urged to a degree or quantity thfit is !mpracticable in so many congregations of lay re-ligious. I also cannot see the all-sufficiency of the Office, for example, that it can supply for regular mental prayer in a life dedicated to sanctity. One or two authors bemoan the ignorance of Latin in lay religious, who thus do not understand so much of their prayer. The remedy suggested is a sufficient study of Latin. Is there any real hope that this remedy will be generally effective? It is not contrary to th~ present spirit of the Church to be more attentive to the use of the vernacular as the language of prayer. In some institutes the prayers are in a foreign language, usually that of the country of origin of the institute. When this is no longer a spoken language of the majority of those entering the part of the institute in question, isn't it time at least to begin to think of changing the language to that of the country? Plus XII stated that the missionary possesses no office of transplanting a specifically European culture to mission lands.6 Religious institutes likewise should not impose the nation-ality of the country of their origin on members of other nations. 8. Works of the institute. A study of the documents of Piu~ XII leads to the opinion that his basic motive in promoting the movement of renovation and adaptation is the apostolate. An under-lying thought can be sensed in his words that communism, atheism, secularism, paganism, and materialism would not be strong and belligerent today if religious had measured up to their exalted voca-tion in both prayer and an enlightened and laborious zeal. He urges a laborious zeal, since he has not only reprobated the heresy of ac-tivity but has also warned of the dangers of an idle and indolent life. He has emphasized the necessity of an enlightened zeal. This de-mands the i~se of all appropriate new forms and methods of the apostolate and of all modern developments for the spread of the 6.Acta Apostolicae 8edis, XXXVI (1944), .21'0, . 305 JOSEPH F. GALLEN Re~,iew "f~o~ Religiods Kingdom 6f Jesus¯ Christ. An enlightened zeal also directs its ef-forts primarily t6' combat' the great evils of the age and to prevent their'diffusion. Various documefits of Pius XII lead to the belief that he considers the dechristiafiization of the poor and the working class as the great danger of our age. Other classes' are not to be ignored, but the distinctive impression of the apostolate of r~lig_ious institutes in general should be that it is directed to the poor and the working class. This is also the spirit of the life and teaching of Jesus Christ. Most religious institutes were born of a love of the poor and unfortunate. The preservation Of such a solid spirit is one of the immutables of the religious life. A work such as the parish school is not only a glorious and niost necessary apostolate but also a pr6: tection of this spirit. Several authors have commented on the ten-dency'of some institutes founded for thd poor gradually to orientate themselves towards the higher classes and the rich. They draw-away from the poor, and the poor draw away from them. In speaking of the apostolate for the poor and the working class, the present Pope has instructed priests to become brothers to brothers and to mix their apostolic Sweat with that of the.working men.7 Religious also must exercise this apostolate in a spirit of understanding, com-panionship, closeness to the poor and their problems, and not in that of a generous and kind but aloof and superior caste of society. Religious poverty has the apostolic purpose "of enlightening and impelling mankind to.the proper evaluation and use of material things. We have to live, but this purpose demands that we exclude com-mercialism and the motive of gain from our apostolate. It is cer, tainly not against poverty to keep accurate accounts, but the spirit of 'poverty and its apostolic purpose require also that we examine ourselves frequently as individuals .on how much we are doing for nothing and as institutes on how much we are giving away. All institutes, especially of sisters, should refuse new works when their overworked members can scarcely carry out their present en-gagements. In taking new works, congregations of sisters should be more attentive to the missions. Pius XII stated: "The apostolate of the Church today is scarcely conceivable without the cooperation of religious women in works of c.harity, in the school, in assistance to the pries.tly ministry, in the missions,s " 9. Horariurn. The horarium should be in conformity .with the customs and de,m.ands of the age, the place, and the work. The 7. Ibid., XXXXI (1949), 65. ~8. Ibid., XXXXI (1949), 41). November, 1955 RENOVATION AND-ADAPTATION horarium is frequently a most evident proof of the excessive and tenacious attachment to tradition. It is not reasonable to insist that the meals be at the same hours as during the life of a founder who died several centuries ago or.to leave the horarium unchanged for more than a centu~ry. A religious house is not a fortified island of anachronism in a changing world. The test of a horarium is not its antiquity but its ~uitability and efficiency. Admittedly the life of religious should be one of laborious zeal, but the work can be excessive and can hinder or even exclude ade-quate prayer. One author has pointed out that the amount of work of some religious clearly excludes the nature of the mixed ,life, the proportionate union of the contemplative with the active life. S~- periors are to do everything possible to make a life of. praye~ ade-tqhuea toenllyy poobssstiabcllee ftoor parlal ytehre:i rit s iusb ajuegctms.e Tntheed tbeyn stihoen. toefn wsioonrk o ifs t h.neot horarium. There is a minimum of calm, quiet, and peace necessary for a prayerful life. The habitually excited religious cannot be a .prayerful religious. The daily life of too many lay religious is a scurrying, headlong, excited, and feverish rush from duty to duty. There are difficulties in adjusting, the horarium, but some adjust-ment is possible. It must be less minute, 'less oppressive, less insistent on e.verytbing in common; there must be more breaks, more free time, more attention to rest, and more easing of the tension. Re; ligious should be give.n adequate time for their meals, and 'the time immediately before and after meals should not be one of' compressed activity. The religious life is not a tight winding of the human mechanism. The prolonged day of many lay religious demands a physical strength and emotional stability that may be desirable but are rarely attainable. That "a sister nurse should not be given a weekly holiday is one of the inexplicable facts of the religious life, especially when we reflect that her immediate superior has a knowledge of medicine and may. even be meritoriously dabbling in psychoso-matic medicine. The same is true of sisters in institutional work. The week end should not be considered the natural depository for all 'spiritual and qther duties that cannot be squeezed into the week. Other contributing factors to the constant nervous strain are an exaggerated notion Of common life and an excessive, number' of permissions. Common life does not forbid private rooms nor that religious study in their roc~ms. It does not demand tl~at everythifig be done together nor that religious be always together. Life becomes too tense when religious may never go to their rooms, without: the- 307 JOSEPH F. GALLEN / Reoieto for Religio-s permission of the superior, except for the night's sleep. Express per-mission should be necessary for relatively important matters and to the degree that is necessary to .keep obedience reasonably active, but express and particular permission should not be required for the most ordinary and usual actions of everyday life. The number of permissions necessary in many institutes is unreasonable. Local superiors of houses that are not extraordinarily large have admi~tted that practically their whole day consists in sitting in their office and handing out permissions. Such a life is,not only tense; it is imma-ture and an immature exercise of authority. The overworked lives of lay religious demand a proportionate annual vacation. Each in-stitute should strive to have an appropriate vacation place for its members. This will also eliminate the individual vacations that are not conducive to the religious spirit and much less to religious poverty. 10. Selection of local superiors. In my opinion, nothing is more valuable and necessary to religious institute's than outstandingly capable higher superiors, general and provincial. However, the ef-forts of the most talented higher superiors can be frustrated by inept local superiors; and there are few higher superiors who do not re-alize the shortage of capable local superiors. I think we should ad-mit the actual scarcity of the talents required for this position. The sincere admission of this fact has led several authors to suggest a school or previous training for local superiors. I do not see the practicability of the suggestion of a school. It is not impractical to emphasize that one of the most important duties of a higher superior and his or her council is to make a thorough investigation and to give most careful and prolonged thought to the appointment of local superiors. Some previous instruction is possible, especially when all the local superiors in any one year go into office on the same day. They can be brought to the mother house a few weeks before they are to take office, can study the constitutions, and other laws of the institute, be given conferences on government and its problems by the higher superior, on points of the constitutions by the master or mistress of novices, on financial and material matters by the general or provincial treas.ure.r, and on the works of the institute by the various supervisors of these works. One of the real obstacle~ to proper local government is that the local superior is overworked. In some institutes all local government and administration is personally discharged hy the local superior. All government," discipline, "permisSions, finances, m~iterial n(cessiti~s, and" direction of ~he work of th~ h6us~'~re~un'der'him' alone. The 308 November, 1955 RENOVATION AND ADAPTATION superior would be relieved of overwork, the government could be more spiritual and efficient, and greater opportunity for training others in the exercise of authority would be realized by giving the local superior some help, for example, by having the local assistant take care of ordinary matters of discipline, ordinary permissions, and the material nee~ls of the house and its members. The same question of preparation arises with regard to masters and mistresses of novices. The suggestion of a school is not so im-practicable here, but the general necessity of a prolonged and con-tinuous course of preparation can also be exaggerated. The religious chosen for this position should be of solid spirituality, prudence, mature judgment, and of more than average intelligence and learn-ing. If the institute is clerical, I do not see why such personal qual-ities and his background of dogmatic and moral theology would not enable a priest to master and to present properly the principles of the spiritual life from his own private study. Brothers and sisters also are now more frequently being given theological train-ing. Such training is to be taken into account in making this appoint-ment. It is evident also that theological knowledge alone is not sufficient for the appointment. Brothers and sisters could also at-tend summer courses in ascetical theology or the various institutes on the religious life now being held during the summer. 11. Government. There are few sincere religious who do not sympathize with superiors in their difficult and burdensome duties. Everything in the religious life depends in some way on superiors, and thus the movement of renovation and adaptation will be in-efficacious without their comprehension, cooperation,, and personal participation. The aspect of renovation demands that the govern-ment of superiors be more universally spiritual. Their first duty is to direct their subjects to the essential and universal purpose of the religious state, sanctity of life. It is a certain fact of experience that they will fail in this duty if they themselves are mediocre, indiffer-ent~ or not striving at all for sanctity of life. Superiors who are mere executives, financiers, expert in public relations, good managers, skilled directprs of external works, and those who have lost famili-arity with spiritual principles or are spiritually illiterate have al-ready failed in their first essential duty. Their talents can be em-ployed in other posts; they should not be superiors of religious com-munities. The movement of adaptation strives to intensify, not to lower, the primacy of the essential purpose of the religious life. A not infrequent complaint of subjects is. that their superiors are in- JOSEPH, F. GALLEN ~: Review for? Religious competent or simply not interested in spiritual problems and ques~ tions. The field of religious government and that of conscience hav, e already been explained in the REVIEW FOR RELIGIOUS.9 In talking to subjects on matters within the field of go(~ernment, ,superiors are certain.ly not forbidden to speak of such things as the necessity and importance of the irlterior life or to suggest supernatural motives or practices. They may also speak freely on general spiritual~matters, for example, the necessity, value, methods, and difficulties of prayer. Canon law forbids that a manifestation of conscience be commanded .or induced; it does not forbid any religious superior, including those of lay institutes, to receive a voluntary manifestation of conscience. This law of the Church has been misunderstood. The superior is not to intrude himself into the field of conscience but he is not for-bidden to listen to and to. give advice 'on any such matter that is freely and spontaneously proposed to him. Such manifestations will not be realized unless the superior is sufficienly spiritual himself, spiritually competent with regard to others, and able to inspire their confidence. It is to be equally emphasized that subjects are always free in this matter. Superiors have two practical advantages in spir-itual directiofl that are of no small value in many cases, external knowledge and observation of the subject and the authority to take effective action to aid the subject. ~ Spiritual direction in general is a sufficiently frequent topic in the discussions on adaptation. It 'seems evident enough that habitual spiritual direction is necessary for young religious in the states of formation, adjustment to the active life, and that of the tertianship or period of renovation of spirit. There can be differences of opinion in this sufficiently delicate matter. My own opinion is that any spiritual formation should strive to produce within a reasonable period a formed religious. I conceive a formed religious as one who habitually, with the grace of God, can direct himself or herself. The necessity of spiritual direction for such a religious should be occa-sional, for ~xample, two to four times a year, not habitual., Such a necessity is often satisfied at the retreats or in some cases by the religious superior. Habitual direction is necessary for those who have peculiar problems, and here also the prudent director strives as soon as possible at least to diminish the problem. To me it is by -no means evident that greater sanctity of life necessarily, demands 9. REVIEW FOR RELIGIOUS, XII (1953), 30-31. ¯ '3~10 November, 1955 RENOVATION'AND ADAPTA~IION habitual special direction. M~ ~xperience of such religious is that they-have common sense and are merely doing the ordinary things in a more perfect and constant' manner. I am aware of the religious proverb that it is dangerous to,run along .witho'ut the advice of the elders. Most proverbs are only partial truths. Excessive dependence on others is also an evil. Religious are adults; they should live an adult life. No one can live another's life or shoulder another's re-sponsibility before God. Spiritual formation should prepare for life, and the irrefutable fact of the life of the soul is that it must be lived for the most part alone.Relatively very few decisions of the life of the soul can await consultation with a director. There should also be hope of reasonable and proportionate profit in spiritual di-rection. Does experience show any such profit from the habitual direction of chronic mediocre and indifferent religious? Isn't too much direction being "expended in their behalf? No one denies that there should be as much liberty of confession as is possible. This wisdom is evident in the laws and spirit of the Church, but spiritual direction and confession are not identical. The Pope has manifested the necessity of maternal government in instit~tes of women. The same thing has been emphasized by authors as also the need and value of paternal government in insti-tutes of men. This demands no small capabilities in the superior. He must put aside personal and natural indifferences, attractions, and repugnances, and have a supernatural love and interest in all his sub-jects. He has to put off th~ smallness of a vision confined to little things and of a mere prefect of religio~s discipline. He must possess the humility to realize that the office is not for himself; he is not to impose his will but to find the will of God 'for his subjects. Paternal government is a giving, not a receiving; it is selflessness, not self-interest or self-indulgence. The office of superior cannot be one of personal aggrandizement; the superior has no right to material concessions and indulgences or to freedom from religious discipline al~ove his subjects. The superior cannot be cold, harsh, or unfeeling; he must be outstanding in divine charity, mercy, gentle-ness, humility, calmness, politeness, and the capability of guiding a community not so much by ~the tables~of the law as by creating the spirit of a family, of confidence, and cooperation. Paternal gov-ernment is individual. The subject is not a numbered soldier; a community is not a¯mere total of subjects. The religious is to be treated as a son or daughter~. The superior, should know the sub-ject'} individual deficiencies and~ make appropriat& .allowance 311 JOSEPH F. GALLEN them. He~ should also know his individual abilities and strive to assign him to the work for which he is suited. There must be de-tachment in the religious life, but it is not sane government to con-ceive detachment as the nullification of all natural and acquired abilities. Pater~aal government can also be misunderstood by both su-perior and subject. It is certainly to be lavished especially on the aged and really sick. It is also to be extended to the odd, the trouble-some; the mediocre, the indifferent, the weak, the insincere, the lazy, and the childish, but it is not to be confined to them. I wish to break my frail lance in favor of the hard-working, the fervent, the normal. I suspect that many religious cannot meditate on the prodi-gal son without crushing a great sympathy for the elder son. These religious also are to be treated as sons and daughters of the house-hold, not as cousins twice removed from their weaker and childish brethren. Paternal government is not sentimentality, softness; nor is it weakness. It is not to be understood in the sense that the superior always yields to the will of the subject. It is not an exaggeration to sa.y that quite a few communities are ruled by the subjects, and in such circumstances it is not the exemplary subjects who grasp the dragging reins or ease them from the nerveless fingers of the superior. It will not be without profit or interest to study the pertinent com-ments of some eminent and experienced authorities. Father Alberione, superior general of the Society of St. Paul, writes: "In institutes of men superiors sense the need of more means for securing obedience and of a wider path of dismissal. In too many institutes there are religious, especially priests, who do their own will and secure their own indulgence in almost everything; they spend the entire day in idleness and indolence or devote their time to criticism . Greater means would be necessary for the effective attainment of observance and religious activity.''1° Father Suarez, the late master general of the Dominicans, stated: "There should be greater facility in dis-missing religious as on their part the freedom of leaving. The rest, freed of the bad example and of seriously disobedient religious, could devote themselves more peacefully to the religious life.''11 Father Janssens, father general of the Society of Jesus, makes his own the words of an octogenarian of forty years of laudable experience as a superior: "They [superiors] do not nowadays dare to give an 10. Acta et Documenta Congressus Generalis de Statibus Perfections, I, 267-68. .11. Ibid., I, 257. 312 November, 1955 RENOVATION AND ADAPTATION order; if they should, they do not dare to demand an account of its execution; if they do demand an account, they do not dare to sanc-tion negligence with. penances.''12 Finally, Father Creusen, S.J.: "In superiors of men it is not unusual to observe the lack of authority and government; in superiors of women, the contrary. The former~ should be impressed with the necessity of demanding observance of the rule, of fostering the virtues that correspond to the'vows, of not granting excessive liberty to subjects, "and so forth; to superiors of women one should rather emphasize the need of maternal govern-ment, of appealing to supernatural motives, not to their personal authority, and so forth.''13 A similar topic is that there should be more, though not ex-cessive, government by higher superiors. Too frequently these ap-pear to be insulated in their offices except for the annual appoint-ments and the canonical visitation. The latter can also readily de-generate into little more than a formality. One somewhat modern-means of accomplishing this necessary contact and government is by meetings, for example, with the superiors and appropriate offi-cials of the houses of formation, with all the local superiors or those ,of a particular territory, with those in charge of the external works in local houses, with the general or provincial supervisors of these works. Such meetings will further religious discipline, proper uni-formity, general progress, and help to prevent the perpetuating of the same problems. 12. Tertiansl~ip. In this matter clarity and distinction of con-cepts are desirable. Spiritual formation is begun in the postulancy and noviceship: it is continued in the juniorate. There should also be special guidance during the period of adjustment to the active life. When a juniorate is in existence, there seems to be little need of a prolonged period of spiritual formation before perpetual pro-fession. Most institutes have only three years of temporary vows, ¯ and thus perpetual professton will follow .shortly after the comple-tion of the juniorate. I can see the reasonableness of prescribing a relatively brief period of greater recollection before perpetual pro-fession. The tertianship is rather a period of renovation of spirit, the re-enkindling of the religious spirit and fervor that may hay( grown cold in the active lifeof the institute, a more profound ac-quisition of the genuine spirit of the institute, and a more mature and deeper spiritual formation. I personally think that the appro- 12. Ibid., I, 258. 13. Ibid., I, 254. 313 JO;EPH F. GALLEN Revieu) [or.'R6ligious priate time for the tertianship in lay .institutes is about ten years after the first profession, when the religious is about thirty to thirty-five years of age. Sufficient time has then been spent in the active life, and the age level does not preclude the required docility. Several congregations of sisters in the United States have al-ready instituted a tertianship, dr renovation, as they are more apt to call it, for about six weeks during the summer. This should be the minimum time. My own opinion is that it should not continue longer than six months in lay institutes. The tertianship has been highly praised by Pius XII, warmly recommended by several authors, and is favored but not imposed by the S. C~ngregation of Religious. This whole matter was previously explained in the REVIEW FOR RELIGIOUS.14 "14. Simplification of the religious habit. Plus XII recommended this simplification to religious women and praised institutes that had taken such action. He nowhere affirmed the fairiy common mis-apprehension that this was the only thing to be adapted, that it was the most important or urgent matter of adaptation, or that the 'l~abit should be fundamentally and completely changed. He stated ~bat the habit should express the consecration to Christ and should be appropriate, hygienic, not affected, simple, and religiously modest. Roman C9ngregations had previously manifested that the habit of religious women should be dignified, grave, in keeping with poverty, riot. likely to arouse adverse comment or ridicule, suited to the cli-. mate, and efficient. The question of the habit aptly illustrates one of the great ob-stacles to all adaptation, the excessive attachment to externals. The purpose of the religious habit is that it should be a symbol of, and should express the separation from, th~ world and the consecration to Christ and not that it should do this in any excessively individual or peculiar manner. Attachment 'to the symbol is more tenacious than to its purpose. It appears to be unfortunately true that ex-cesslve attachment to the present habit increases in direct proportion to its evident need of change. On the other hand, this change should be made slowly, prudently; t-be proposed habit should be worn in all the houses by a few religious for a sufficient time of trial; and there should be freedom of suggestion. The change should beoto something better and satisfactory¯ I have seen changes that were 'not improvements. It seems to me also that congregations with 14. REVIEW FOR RELIGIOUS, XII (1953), 267. 31~4 Nouember, 1955 RENOVATION AND ADAPTATION a common founder should strive, if at all possible, to retain their identity or at least similarity of habit. It is strange that women should not know how to dress" and their men should have to instruct them. The Pope has done it, the Roman Congregations, authors, and I now attempt it again.15 Ap-parently the only hope of success is to be very direct and explicit. The habit should be examined on the following points: peculiarities, imprisonment of the face, starch/ ruffles, pleats, quantity of-cloth, number of articles of clothi.n~, capability for the necessary change of clothing, time in laundering,i efficiency, and the existence of summer and winter. As is evident f.rom some simple habits, it .is possible toeliminate all the starch and the imprisonment of the face and ,still have a religious' habit, i The starch, ruffles, and pleats are not simple, unnecessary, and crehte a truly awesome laundry problem. Countlessnovices are being .grounded in spirituality in a 1.aundry. ¯ It must take hours merely tb iron some habits.The poor do not buy such articles of clothing.i Modesty must be preserved but it does not demand the number of a~rtlcles or the quantity of clgthing now worn by most religious women. To take the mildest of examples. If the ordinary sleeves reach [~ the hand, why does modesty demand the ever present wide outer tsleeves?. The Pope said that the habit ~hould be hygienic. This o~viously requires, and it is but one ex-ample, that the waist and sleeves' should be detachable, readlly~ " .change-able, readily laundered. Toiignore this is to prescind from elemen-tary hygiene. Anything that even appears to be odd or peculiar should be ruthlessly eliminated. Jesus Christ was not peculiar in His earthly life, and peculiarity is not an apt symbol of con~ecra-' tion to Him. The modesty iof the habit does not require that it be a mere blessed sack. If all the headings given above are properl~r considered, the resulting habit will be suitable for work and effi-cient. We must remember, ,finally, tl~at no religious institute is or Can be exempt from the cold of winter and the heat of summer. Secular men and women stil! bow to this fact of nature at least by wearing an overcoat during~the winter and, outside of a very few highly nervous lndlwduals, ,thFy do not wear the same coat duriilg the summer, 15. Higher intellectual standards". This topic has also been explained completely in the REVIEW FOR RELIGIOUS.15 All religious 15. Ibid., XII (1953), 256-57. i6. ~bid., X~I (1953), 268-69. ./ JOSEPH F. GALLEN Reuieto /:or Religious and particularly those engaged in teaching should beintellectual and cultured men and women. ~This certainly implies that they have in-tellectual tastes and are constantly reading and studying. Such ~ habit is to be inculcated and emphasized~ from the beginning. It is surprising how often a supposed education, also Catholic, fails to produce a habit of reading. There must also be something to read, and we can finish this topic by emphasizing again the .need of ade-quate libraries in all religious houses. Higher superiors should in-sist that a sufficient outlay for books be part of the annual budget of all houses and they should also 'inspect the libraries during their canonical visitation. 16. Rotation of the same superiors. This matter is both im-portant and practical, but it has been completely explained in the REVIEW FOR RELIGIOUS.17 17~ Mutual knowledge and cooperation with other institutes. All religious should have a sincere and deep reverence, love, and loyalty for their own institute. All are to be real sons and daughters of their institute. ~'They expect paternal government; they should give filial deportment. Modern generations can be justly accused of a greater deficiency in these precious qualities than the generations of the past. In casting off romanticism for realism they may also be putting off love and devotion for cynicism. It is more erroneous to act as if all that is good, holy, and zealous were confined to our own institute. This induces a very repulsive caste pride and is also an evident obstacle to renovation and adapta-tion. We cannot reasonably maintain that all human progress ceased at the death of our founder. The Italians have a good name for par-ticularism; they call it "'iI campanitismo.'" We may freely translate this as a vision narrowed to the village steeple and a life confined to its shadow. Narrowness is a discordant quality in a life supposedly dominated by the limitless truth and good that is God. Religious cannot be lacking in love and reverence for the Church, of which their institute is only a very small and very subordinate part, nor for the diocese, the parish, and other institutes. They should bare a sincere conviction of the good, the greatness, and the accomplishments of other institutes. This demands primarily that they do not harm other institutes, for example, by inaugurating works that are not'necessary in a locality and that can onl~ harm the established works of other institutes. The movement of ad.~ilSta- 17. Ibid., X (1951), 193-200. November, 1955 RENO~CATION AND ADAPTATION tion goes further than the mere avoidance of injury; it emphasizes and promotes cboperation. This has been a primary motive for the various congresses of religious, the permanent commission of mothers general established in Rome, the associations instituted in France and Italy for sisters engaged in the same activities, the con-federations or permanent conferences of higher superiors in France, Portugal, Spain, Brazil, and Canada. The Sacred Congregation of Religious has inspired, fostered, and approved sucl~ associations. It may be maintained that this purpose, is fulfilled in the United States by the National Catholic Educational Association and the Catholic Hospital Association. The Sister-F0rmation Conferences and the meetings of superiors and officials promoted by the Catholic Hospital Association are apt means of accomplishing renovation and adaptation. Seriou~ consideration at least should be given to the formation of a permanent association of higher superiors of religious women in the United States. Common discussion and effort would be very helpful to their common purpose, difficulties, and problems. The formation of all such associations should be a vital movement from within; and the sisters themselves must give practically all the talks, lead, and carry on the discussions. They alone are fully ac-quainted with their life and problems; they can and should solve their own problems and supply their own initiative. Or,hers can at times help or contribute some ideas, but in all such associations and meetings the principal part should be left to the sisters themselves. Adapta-tion is life, not passivity or forced movement; and passive partici-pation is rarely satisfactory or permanent. 19. Pertinent canonical matters. It seems incredible that a re-ligious institute would not have conformed its constitutions to the Code of Canon Law, but it is still possible to encounter such a situ-ation in congregations of sisters. _Quite a few of these congregations retain what is called the direct vote, i. e., all the professed, at least of perpetual vows, vote directly in the general elections. This is contrary to the practice of the Holy See, which demands the system of delegates. Many diocesan congregations are unaware of the fact that their diocesan state, according to canon law and the practice of the Holy See, is only. temporary and probationary and that they should become pontifical. Canon law and the practice of the Holy See also favor the extension of diocesan congregations to many dio-ceses and are opposed to their confinement to the diocese of origin. Some congregations have a structure of government that is intended for a monastery of nuns, not for a congregation of sisters. Several ¯ 317 authOrs have" advised° small and struggling institutes, especially of women, to unite with larger and flourishing institutes and preferably with one of the same origin. This suggestion is practical for a few institutes in the United States. Orders of nuns that certainly cannot observe even minor papal cloister should become congregations. Papal cloister.cannot be ob-seryed~ by institutes that are almost wholly occupied in such works as parish schools. Some congregations of sisters have a strictdr cloister by the law of their constitutions. This cloister should not be ob-structive of the special purpose of the institute. Monasteries of nuns should present any real problems or diffi-culties on papal cloister to the Holy See. If engaged in education, they are to be attentive to the fact that this demands their own proper education. These same monasteries should realize that the Holy See has for a lbng time promoted federations of monasteries of men. The same principle is now merely being extended to monasteries of women. The advantages of federations were authoritatively listed in Sloonsa Christi. Nuns have been isolated from practically all in-novations in" the religious life, and this has riot always been to their advantage. They are also included in the present moxiement of renovation and adaptation and should study especially the advan-tage~ of federations. Those engaged in the mote scientific teaching of religion and who read ~panish will no doubt like to know that the Salesiafis in Argentina publish a monthly magazine entitled Didascalia, devoted to the teaching of' religion. Agents in the United States: Don Bosco College, Newton, New Jersey; in Canada: Salesian of St. John'Bosco, Jacquet River, New Brunswick. In our November, 1954, number, p, 289, we described Volume III of th~ Canon Law Digest, by T. Lincoln Bouscaren, S.J., and on p. '306 of the sam~ number we announced that annual loose-leaf supplements to the Digest would be published. The Supplement of 1953 appeared shortly afterwards; and very recen[- ly the Supplement through 1954 has been published. In the valuable work of pre-paring these annual supplements, Father Bouscaren ¯is being aided by Jame~ I. O'Connor, S.J., professor of canon law at West Baden College. Like the Digest itself, the annual supplements are published by The Bruce Publishing Company, Milwaukee 1, Wisconsin. An important letter of the Sacred Congregation of Seminaries and Universities on the Proper Training of Clerics to an Appreciation of the Divine Ot~ce (Feb. 2, 1945) has been translated into English by T. Lincoln Bouscargn, S.J., and is now published in convenient pamphlet form. The pamphlet includes an excellent bibli-ography by Owen M. Cloran,,S.J. Price, ten cents. Grail Publications, St. Mein-rad, Indiana. 318 ook eviews [All material for this department should be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] SEEDS OF THE DESERT. The Legacy of Charles de Foucauld. By R. Voilluame. Translated and adapfed by Willard Hill. Preface by John LaFarge, S.J. Pp. 368. Fides Publishers Assbciafion, Chicago, IIIinois. 1955. $4.50. Any priest or religious will read this book with a sense of ex-hilaration. Its spirit is aggressive and optimistic and so inexplicable on natural grounds that one cannot help but think that it brings him into direct contact with the life-stream of the Church. The English title~ while'more poetic, is less revealing than the original: Au Coeur des Masses: La Vie Religieuse des Petits Fr~res du P~re de Foucauld: The Little Brothers of Jesus area Congrega-tion founded by Father Refi~ Voillaume according to a plan sketched at the turn of the century by Father Charles de Foucauld. The Con-grega~ ion.was approved by the Church in 1936. The letters of Father Voillaume to the Little BrotHers, which comprise the bulk of the present work, reveal that the purpose of the congregation has been boldly conceived and is being wisely executed. The brothers, some ordained, some lay, intend to bring Christ in His Church to the poor: to the workers of France, the Moslem Arabs of North Africa, . the colored of the Cameroons, the nomads of Transjordan, the under-proletariat of Chile. The plan is de-signedly lacking in methods of apostolic efficiency. It is decidely not of this world in its "foolish" simplicity. In fraternities of from three to five men, the Little Brothers live the life of the poor whose souls they seek; factory wbrkers, fishermen, shepherds. They do not preach; they do not found social organizations; they do not try to change the living conditions of their fellow-workers. This they leave to others. Their eye is on Jesus at Nazareth and their hope is to bring the modern poor to the fullness of Christian life. Their method is to be a leaven of example anal self-immolation among the masses. The difficulties and dangers facing such .an enterprise are ob-vious; and the author is at pains, in his letters to the br0ther~, to point them out and to chart a safe course. Again and again he tells them that in their circumstances mere formal observance~ are not BOOK REvIEws Review [or Religious enough to guarantee the life of perfection to which they have vowed themselves. Only contact with the vivifying person of Christ is powerful enough to weather the fatigue, the discouragement, and the temptations they will encounter. Though much of the guidance Father Voillaume offers the Little Brothers is necessarily of a particular nature, his letters will never-theless have a widespread appeal, especially among religious. The author's love for the poor, his desire to bring God to them, his con-fidence in the power of Christ, and above all his enthusiasm for the little way of the Gospel in a world which thinks big, are plain on every page. His spirit is infectious and will be caught with profit by those whom it touches. The letters on the vows are par-ticularly good. Written on a familiar subject they have a freshness which reflects the vigor of the author's mind. They stress the psy-chological and po.sitive aspects of" the vows and are noticeably de-void of platitudes. Time alone can adequately test the courageous experiment of the Little Brothers of .Jesus. ]3ut if Father Voillaume can plant deeply in his followers the spirit he has left in his book, success seems assured.-~PAUL F. CONEN, S.d. THE EUCHARIST-SACRIFICE. By Reverend Francis J. Wengier. Pp. 286. The Bruce Publishing Co., Milwaukee I, Wisconsin. 1955. $5.00. Father Wengier has given us in this book a notable addition to the growing number of titles of theology in English. The Eucharist- Sacritice is a defense of the opinion of the Reverend M. de la Taille, S.3., on the essence of sacrifice in the Mass as found in the justly famous volume Mysterium Fidei. It also contains chapters dealing with other controversial aspects of eucharistic doctrine,, such as transubstantiation, the actual offerer of the Mass, the quantity of Mass fruits. The last chapter is devoted to a consideration of the Encyclical Letter of Pope Plus XII, Mediator Dei, and an epilogue is added on "The Blessed Virgin and the Mass." Father Wengier defines the Mass as "A true and proper though unbloody Sacrifice of the New Law, instituted by Christ when He said: 'Do this in commemoration of me,' in virtue of which com-mand the beloved Bride of Christ, the Church, doing through her ordained minister what Christ ~Himself did in the Cenacle, renews Christ's sublime Sacrifice by offering to the heavenly Father the very same formal Supper-Golgotha Victim while picturing the Lord's passion in the consecration of the separated :elements of bread and 320 Nouember, 1955 BOOK REVIEWS wine" (p. 102). This definition, which fairly represents the. opin-ion of De lh Taille, is defended particularly against the opinions, of Abbot Vonier (The Keg to the Doctrine of the ~.ucbarist) and Reverend M. D. Forrest (,The Clean Oblation), though others are not neglected. The book is somewhat marred by the undue acerbity with which the author treats the opinions of adversaries. This particular con-troversy, for some reason, always generates a great deal of heat'. Undoubtedly a partial reason at least is the fact that all sides of the controversy appeal to the very same texts of the fathers and the councils, each interpreting them in support of a particular opinion. The chapter which the author heads: "Various Ways to Swerve from the Genuine Idea of the Sacrifice of the Mass" is not calcu-lated to win friends or conciliate opinion. The opinion that a symbolical immolation cannot at the same time be a real immolation will be favored by few theologians. To assure us that there is a symbolical immolation in the Mass and ~hen say that it is not an immolation but an oblation' is liable to be slightly confusing. If immolation is a constituent element of sac-rifice, then it must be present in the sacrifice of the Mass or else that sacrifice is not true and proper as described and defined by the Coun-cil of Trent. The presence of the immolated victim may be a sign that a sacrifice has been completed in the past, but only immolation can be constituent of sacrifice in the present. Again, the adjectives "bloody" and "unbloody" in the Council of Trent can refer only to the immolation since the oblation, taken in the sense of one of the constituent parts of sacrifice, is always unbloody even in a bloody sacrifice. Consequently only a theory which places an unbloody immolation in the Mass together with the oblation would seem to be consonant with the doctrine of Trent. However opinions differ, this book is sure to find an honored place on the bookshelves of theological libraries. It deserves careful reading to appreciate its many fine qualities.--CARL FIRSTOS, S.J. GOD'S HERALDS, A GUIDE TO THE PROPHETS OF ISRAEL. By d. Chalne. Transla÷ed by Brendan McGra÷h, O.S.B. Pp. 236. Joseph Wagner, Inc., New York. 1954. $3.95. To one seriously, interested in reading in English a concise, or-thodox introduction to the canonical Hebrew prophets, God's Her-alds will be most welcome. Father McGrath's translation of the late J. Chaine's Introduction a Ia Lecture des Prophetes meets a real 321 BOOK REVIEWS Review for Religious need for seminarians, religious, and laymen who are interested in th~ prophets whether from an historical, do, ctrinal, or s,ociological v~iewpoint. After a short chaptbr on prophetism and the social milieu, the author considers pairs or groups of the prophets in a reasonably, accurate chronological order. This treatment is calculated to bring out the climax of divine revelation and the historical drama of God's relations with Israel. If the message of Isaias and deremias is diffi-cult to follow, the reason is to be found in the unavoidable "enfilad-ing that results from this chronological approach. '- The style of the book is quite direct; the content, informative and condensed. Passages are paraphrased rather than quoted. In spite of all this, the salient features of many of the prophets, espe-cially of Jeremias and Ezechiel, stand out cl'early in but a few pages. Although God's Heralds is intended to be a non-technical study, it i's, nevertheless, primarily intended as an introduction or pre-lection to private reading or study of the prophets. One feels that this purpose could be better implemented by the addition of a table or chart indicating the chronological order in which the different prophets and their various oracles should be read. Admittedly, this order is frequently problematic. The whole book, however, supposes a rather definite chronological arrangement; and so a tab-ulated abridgment of the prophets treated w6uld ,be of considerable help to private reading. Nevertheless, the index of texts, plus fre-quent cross-references, enables the student to refer back for the his-torical setting as outlined~in this work. As the translator notes in his preface: "The world of the pro-phets is a complicated one, and it takes serious study to become really familiar with it." Monsieur J. Chaine's small volume is not "affective reading." But sound, even if "non-technical" study of the prophets is required if their message is to ring clear. Father McGrath is to be commended for translatin~ a book on the prophets so apropds of the current needs of clerics and laymen alike in these days when we begin to realize that God will judge the nations. --CHARLES H. GIBLIN, S.,J. (:;)UAESTIONES CANONICAE DE JURE RELIGIOSORUM. By Servo ~,oyeneche, C.M.F. Volume I, pp. 536; Volume II, pp. 496. Insfifufum Jurldlcum Clarefianum, Yla Giulla, 131, Rome, Ifaly. 1954; For more than thirty years Claretian Father Servo Goyeneche has been solving canonical problems concerning religious proposed 322 November, '1955 BOOK ANNOUNCEMENTS under the heading of Consultationes in the Claretian review entitled Cpmmentarium pro Religi~sis. Now this renowned canonist and professor at the Pontifical Institute Utriusque duris in Rome has arranged all these answers in the order of the canons of the Code of Canon Law and has published them in two volumes under the title of Quaestiones Canonicae. The term religious is used in a wide sense; and, besides the canons contained in the second book of the code under the formal title De Religiosis; it includes most of the other° canons of the code touching religious at least indirectly. Hence the valuable:canon index to be found at the enff df Volume II runs from canon 4 to 2408. , Usually the text given is that which appeared originally in Com-mentarium pro Religiosis. However, the author has noted any change of opinion on the part of a writer quoted and. has included, the answers and interpretations given during the past thirty years both by the Commission for the Interpretation of the Code and those of the various Roman Congregations. This valuable compendium of practical questions and answers regarding religious should find a place in all the clerical communities of religious orders, congregations, and societies. Lay religious (broth-ers and sisters) will hardly find the volumes helpful because they are written in Latin.--ADAM C.' ELLIS, N.J. BOOK ANNOUNCEMENTS ACADEMY LIBRARY (3UILD, Fresno, California. One Hundred Years an Orphan. By John T. Dwyer. The book tells the story of Saint Vincent's, San Francisco's Home for Boys, at San Rafael, which completed the first century of its existence in 1955. It is a well-written book and profusely illustrated with many excellent photographs. Pp. 159. $3.00. THE BRUCE PUBLISHING COMPANY, Milwaukee 1, Wisconsin. The Glor~t of Christ. A Pageant of Two Hundred Missionar~j Lives from Apostolic Times to the Present. Age. By Mark L. Kent, LM.M., and Sister Mary Just of Maryknoll. An arresting, dramatic incident introduces each missionary. An appropriate reflection closes the account of his life. Not all the missionaries chosen for the book are canonized saints, though they would be if the Church would still recognize cahonization by popular acclaim as she once did. An inspiring bbok. If they could do so much for Christ, why can't I? Pp. 282. $3.75. 323 BOOK ANNOUNCEMENTS Retffeto.~ for Religious How to Meditate. By Reverend A. Desbuquoit, B~lrnabite. Translated and arranged by Reverend G. Protopap,as, O.M.I. Not only beginners in mental prayer but also those who have practiced it for many years will find the author's analysis of mental prayer enlightening. I/is chapter on "Tasks of Mental Prayer" is particu-larly ~uggestive and should prove very helpful. Pp. 75. Paper $1.00. Spurs to Meditation. By Reverend Bartholomew g. O'Brien. Just how much of a problem formal meditation can .be for a priest, Father O'Brien knows from personal experience in a very large and busy parish where he served for ten years. Spurs to Meditation is written specifically for those priests and seniinarians who still find meditation a problem. The author hopes with good reason that his book will help to solve that problem for many of his readers. Pp. 116. Paper $1.25. ~ CATHOLIC LIFE PUBLICATIONS, Bruce Press, Milwaukee I, Wisc. The Pierced Heart. The Life of Mother Mary Angela Trusz-kowska, Foundress of the Congregation of the Sisters of Saint Felix (Felician Sisters). By Francis A. Cegielka, S.A.C., S.T.D. The Congregation of the Sisters of Saint Felix now comprises ten prov-inces. Three are in Poland, where the congregation was born, and the other seven are in the United States. There are 4,3-37 sisters in the congregation as of 1955. Of these 3,505 are in the United States. Because the sisters are so numerous here, they are known for the many works in which they are engaged, but little is known about them. This is the first biography in English of the remark-able woman who founded this flourishing congregation. It helps us to get to know the Felician Sisters. It is regrettable that the book is so brief, only 76 pages. May the day come soon when we shall have a fullrlength biography. $2.50. THE CATHOLIC UNIVERSITY OF AMERICA PRESS, 620 Michigan Ave., N.E., Washington 17, D.C. The Catholic Elementary School Program for Christian Family Living. Edited by Sister Mary Ramon Langdon, O.P., M.A. This book embodies the proceedings of the Workshop on the Catholic Elementary School Program for Christian Family Living conducted at the Catholic University Of America, June 11 to June 22, 1954. It is of interest to pastors and sociologists. Pp. 209. Paper $2.25. The Local Superior in Non-Exempt Clerical Congregations. A Historical Conspectus and a Commentary. By Robe,rt Eamon Mc- 324 BOOK ANNOUNCEMENTS Grath, O.M.I. The book is a thesis submitted to the Catholic Uni-versity of America in partial fulfillment of the requirements for the degree of Doctor of Canon Law. Pp. 127. Paper $2.00. CLONMORE AND REYNOLDS, LTD., 29 Kildare St.; Dublin. The Origin of Political Autborit~ . By Gabriel Bowe, O.P. Certainly a very timely book now that so many false theories on political authority are rife. It is based on a thesis which merit.ed for the author the degree of Lector in Sacred Theology at the Angelicum in Rome. Pp. 102. Cloth 12/6. COLLEGE MISERICORDIA, Dallas, Pennsylvania. Lh;fng the Little Office. By Sister Marianna Gildea, R.S.M. A very effective way to make the recitation of vocal prayers of rule easier, more consoling, and more profitable is to take them as the subject of meditation. Sister Marianna has done just that with the Little Office of the Blessed Virgin Mary, and in this volume she shares the fruit of her labors with the reader. Do you wish to improve the effectiveness of your recitation of the Little Office? If you do, this book will help you. Pp. 167. Paper $2.75. COMITE DES HOSPITAUX DU QUEBEC, 325 Chemin Sainte- Catherine, Montreal~ Morale et M~d;,cine. By 3ules Paquin, S.d. Doctors and nurses are constantly in need of guidance in handling moral problems aris-ing from the practice of their profession. This need is provided for in Catholic medical and nursing schools by courses in medical ethics. Morale et M~dfcfne is intended as a textbook for such a course, though it would also serve as a handy reference book for doctors and nurses in actual practice. Besides giving a clear exposition of the moral principles connected with the many important problems of modern medicine, the book also contains a section dealing with the moral problems of psychiatry. It will be of interest particularly to re-ligious connected with hospital work. Pp. 489.- . DAUGHTER~ OF SAINT PAPAL, Old Lake Shore Road, Derby, N. Y. Jesus" Alp~'al~t for. R'elfgi~Us. Cbmpiled by the Daughters' 6f SaintPahll There"is ~'cldapt~r fore'ach'l~tter of the alphhbe~i" The first l~.l[f.io;f' each "~b~e~; c'onsi~tsof brief cifiot~ioh~ froh~'H61y Scripture oi~ the virtue dealt" ~'i~h ih"that "~l~'~i3~er: ~Tl~e ~c~'fid"hhif comprises brief quotations.:fr0m the~.writings .of.,t.he ~fa.thers of the Cht@ch- a'nd ,the:~sairits on, ~he,' sam~, virtue;., It 'is not a~boolc;to be "read; but ,a.th'e'sautus-of suggestions.for~:meditatibn. :',Pp~. 'l.24,.-Paper 3-25 BOOK ANNOUNCEMENTS Revieta for. Religious $1.00. Cloth $2.00. The Hero of Molokai. Father Damien, Apostle of the L, epers. By Omer Englebert. Translated by Benjamin T. Crawford. Robert Louis Stevenson, who so eloquently defended Father Damien in his open letter to Doctor Hyde, predicted that the Church would raise Father Damien to the honor of the altars within a century after his death. That prediction is. now in process of verification. His cause has been introduced at Rome, and some significant progre.ss has been reported. The present biography of the hero of M61okai is in a popular vein and should hasten the day of his beatification. Pp. 364. Paper $1.50. Cloth $3.00. FIDES PUBLISHERS, 21 West Superior St., Chicago 10, Illinois. The Psalms. Fides Translation. Introduction and notes by Mary Perkins Ryan. This may be called the laymar~'s own edition of the psalms since the introduction and notes by a lay woman were written with him and his difficulties in mind. Pp. 306. $3.95. FOLIA, 55 Beechwood Avenue, New Rochelle, New York. The Augustinian Concept of Authority/. By H. Hohensee. This volume puts "at the disposition of theologians,' philosophers and classical scholars, teachers and students alike, an abundant source-ma~ erlal for the interpretation of Augustinian thought" on the sub-ject of authority. Pp. 77. Paper $2.00. FREDERICK PUSTET COMPANY, INC., 14 Barclay St., N. Y. 8. In the Light of Christ. Through Meditation to Contemplati'on. Pp. 340. $4.50. Hearts Shall be Enlightened. ReHections [or the Examination o[ Conscience. Pp. 179. $2.50. Both volumes are by Mother Mary Aloysi, S.N.D. Religious, particularly religious women, will be pleased with these two volumes, the latest books from the prolific pen of ~he gifted author. Both volumes are intended to make the meditation and the examination of conscience of the monthly day of rec611ection more fruitful. The first consists of forty inspiring meditations; the second, of.an equal number of reflections. There can be no doubt that a religious who makes her own ahd lives according to th~ teaching so eloqtiently pro-pounded in th~se volumes is very dear to the Heart of Christ. GRAIL PUBLIEATIONS, St. Meinrad, Indiana. Blueprint :/or Holiness. "The Christian Mentalit, g. ,By Denis Mooney, O.F.M.This little bookl~t contrasts~ the. Christian men-. 326 . .: .: . November, 1955 BOOK ANNOUNCEMENTS tality, the effective desire of always, pleasing Go.d, with the natural mentality, the desire of always pleasing self. All our faults and sins have their root in the latter; our virtues spring from the former. The Christian mentality must be expande,.d until it extinguishes the natural mentality. The book is very simply written and~ illustrated with diagrams--something most unusual in aspiritual bool~. Pp. 64. Paper $0.50. ~ The Education of the Religious and Modern Trends. By Rev-erend Manuel Milagro, C.M.F: The author writes specifically for those who are educators of religious destined to become priests. Among [he topics treated are the following: vocation and disci-pline, anticipatory ministerial drills, the educator, the confessor, the superior, the educational formula ora et labora, the ministerial for-mula ora laborando, mental hygiene, rectification of distorted fea-tures. Pp. 97. $0.75. Dedicated Life in the World. Secular Institutes. Edited by Jo-seph E. Haley, C.S.C. The answers to many questions that we are asked about secular institutes are found in this" booklet. We find there their historical background, their canonical status in the light of papal documents, their nature, and finally their present and future status in America. It concludes with a useful bibliography. Pp. 48. $0.25. The Crown of Twelve Stars. Meditations on the Queen of the Universe. By a Ca~rmelite Nun, the Apostolic Carmel, Mangalore, lndia. If you baye been looking for appropriate meditations for the first Saturday of each month, The Crown of Twelve Stars should terminate your search. You may even find that though each indi-vidual meditation is short, it affords enough material for mind and heart for more than one hour of prayer. Pp. 54. $0.35. P. J. KENEDY AND SONS, 12 Barchiy St., New York 8. What the Church Gives Us. By Monsignor James P. Kelly and Mary T. Ellis. Those who have to instruct conveits will welcome this new book on the fundan~entals of the Faith. Though e~senti-ally a catechism, it is not writtefi in question and answer form." Even Catholics could profit by a careful reading of this well-writ-ten book. It deserves a place on the shelf of every lay retreatant's library. Pp. 152. $2.50, ~ The Salt of the Earth. By,Andre Frossard. Translated by Mar-jorie Villiers. Andre Fross,a}d has written a very readable book about the religious life as exemplified in six religiouS.orders, Bene-; BOOK ANNOUNCEMENTS dictines, Carmelites, Carthusians, Cistercians, Dominicans, Jesuits, and Franciscans. It was written for people in the world who know little or nothing about religious. It is profusely illustrated with humorous woodcuts. The author is not always accurate about de-tails: The Jesuit General is not appointed by the pope; St. Bernard entered Citeaux with thirty not twenty-five companions; the influx of hermits into theoEgyptian desert began during and not after tbe persecutions. Pp. 160. $2.95. NATIONAL SHRINE OF SAINT ODILIA, Onamia, Minnesota. Odilia, Maid of the Cross. By Bernard C. Miscbke, O.S.C. Would you like to know what life was like in England in those far off days when it was still pagan? What is the historical founda-tion for the legend of St. Ursula and the eleven thousand virgins? Why is St. Odilia the special patron of the Crozier Fathers? You will find the answer to all these questions in Father Mischke's fic-tionalized biography of St. Odilia. Pp. 163. $2.00. SHEED AND WARD, 840 Broadway, New York 3. A Rocking-Horse Catholic is the last book that Caryll House-lander wrote before her death on October 12th, 1954. In it she tells the story of her youth. She was baptized a Catholic when she was six, and so characterizes herself not as a "cradle" but a "rocking-horse" Catholic. She lost the. faith in her teens but found her way back to the Church to become a militant Catholic and the author of six books on religious topics. When you begin to read this book, be sure that you have several hours at your disposal, for you will find it difficult to put it down before you have reached the end. Pp. 148. $2.50. Soeur Angele and the Embarrassed Ladies. By Henri Catalan. Something new in detective fiction: a Sister of Charity appears in the role of detective and solves a murder mystery. Pp. 154. $2.50. TEMPLEGATE PUBLISHERS, Springfield, Illinois. The Our Father. By R. H. J. Steuart, S.J. The conferences of Father Steuart on the Lo~d
Issue 5.5 of the Review for Religious, 1946. ; Revxew for Religxous ,, SEPTEMBER ~,15, 1!94 Qualities of' ~ Moral Guide . . . . , 6~,ald Kelly New Vitality for the Exame.n . '. . Richard t: Rooney. How is Your:Fai÷h? . ~ . . ,. Patrick I~1~ Regan ,On Readin9 af Table ' Claude Ke~n !Preparincj Lay Apostles . ~' / . JohnA. Herdon 0u Lr da ys o'sRary ¯ ¯ ¯ ¯ ~ , . Adam¯~ C. EII;s ,~ " ~_~., ¯ Ques÷i0~s Answered Books Reviewed ,Vo~u~E:y NUMBER REVIEW FOR R L GIOUS VOLUME V SEPTEMBER 15, 19"46 NUMBER 5 CONTE TS QUALITIES OF A GOOD MORAL GUIDE Gerald Kelly, S.J. 281 NEW VITALITY FOR THE OLD EXAMEN Richard L. Rooney, S.J. /296° OUR CONTRIBUTORS . ". . . ~ . . 300 HOW IS YOUR FAITH?--Patrick M. Regan. S.J . 301 IN CASE YOU DON'T KNOW IT-- . . 314 ON READING AT TABLE Claude Kean, O.F.M .3.15 PREPARING FOR THE LAY APOSTOLATE John A. Hardon, S.J. 319 OUR LADY'S ROSARY Adam C. Ellis, S.J .3.2.4. QUESTIONS AND ANSWERS-- 29. Confessions in Convent Parlor .' . 335 ~0. Gift-Money Put Aside for Masses . 33~ 31. Toties Quoties Indulgence on Rosary Sunday . 336 32. Indulgence for Renewal of Vows . 337 33. Use of Profits from Sale of Stationery and Religious Articles 337 34. Profits of School Store Used for Teachers' Supplies and .Correspond-ence Courses . 337 35. Quality of Flour for Altar Breads . 338 BOOK REVIEWS " The Mysteries of Christianity; Major Trends in American Church His-tory; A Mystic Under Arms: Wisdom for Welfare: The Golden Thread of Newman; The Sacred Ceremonies of Low Mass; Caeremoniale: Pars Altera De Celebrante . g . . . " . 340 BOOKS RECEIVED " " 344 REVIEW FOR RELIGIOUS. September. 1946. Vol. V, No. 5. Published bi-monthly; January, March, May,,July, September. and November at the College Press~ 606 Harrison Street, Topeka; Kansas. by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. ~Entered as second class matter January 15, 1942. at the Post Office. Topeka, Kansas, under the act of" March 3, 1879. Editorial Board: Adam C. Ellis, S.J. G. Augustine Ellard, S.J. Gerald Kelly, SJ. Editorial Secretary: Alfred F. SchneideL S.,I. ° Copyright, 1946, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. ,Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. Qoalities of a ¯ Good Moral Guide Gerald ~Kelly,o [;.3. IWAS recently'called on to give a confereonce and lead a discussion on the qualities of a good moral g~ide~ In : preparing the conference I was.impressed by the fact that among Catholics .the most important of all moral guides is the confessor, and that all who give extra-confessional moral guidance must possess to some,degree a5 least the per-sonal qualifications that the Church expects her confessors to have. It seemed quite logical and practical, therefore, to base the conference on the qualities of a good confessor enumerated in the Roman Ritual, and to explain these qualities in much the same way as moral theologians explain them when~treating of the minister of the sacra-ment of penance. Since the group for whom the confer: ence was prepared, was made up almost entirely of religious, I Considered that anything which wouldbe of use to them should also be useful in the REVIEW. That is the reason for the present article. Before discussing the qualities of a good moral guide, it is necessary to determine what ismeant by moral guidance and who might reasonably be considered' as moral guides'. A "guide" points the way,to something, helps others to attain a goal of some kind. A "moral" guide that ls, a guide in moral matters is one who helps others to lead good lives and thus to achieve the best and highest of goals, their salvation and sanctification. SuCh, I think, is the' accepted meaning of moral guidance in the Catholic Church: guidance in,things that pertain to virtuous living. ~Very likely, when We think of guidancel we usually 281 GERALD KELLY Reoieu~ [or Religious. think of it in terms of direction given to individuals: for example;°iJyl confessors, spiritual directors, and student counselors. Yet it .would be a mistake to limit the meaning ~o such formal, indivi~lual relationships. The teacher who explains the Commandments of God, the precepts of the Church, or the Evangelical Counsels, is certainly giving moral guidance, not-to an individual, it is true, but to an ehtire g.rou~p.- So too, the teacher who in' an informal way answers the questi.ons concerning right conduct, that 0stu-dents are wont to ask after class hours is really giving moral guidance, ~ven ,though not in the official capacity of a~studen~ counselor. From what I have said, it is clear that the term "moral ~uikt'i~:' is hpplicable tO-'ii wide range of persons: pfirents: teachers, youth counselors, religious superiors, spiritual directors of religious, confessors, and all others who, in at least an informal and general way, give advi,ce on moral matters. In a class by himself is the confessor, because of his~unique power of absolving and because, quite naturally, certain probl.ems will be referred to him which will rarely, if ever, fie referred to the others. However, if we exclude what belongs uniquely to the confessor, it is apparent that ' all the other moral guides I have mentioned share with him to some degr.ee the office of directing souls and should there-fore be proportionately endowed with the qualities the Church expects him to possess. The remaining sections of this article are based on this assumption. I might add, however, .that in drawing the parallel between the con-feskor and extra-confessional moral guides, I have par-ticularly in mind those religious who have been entrusted with the special office of guiding youth: for example, stu-dent cdunselors. °The Ritual lays special stress on these four qualities of a good confessor: knowledge, prudence, holiness,-and a .282 September, 1946 QUALITIES OF MOI~AL G~ID~s careful observance Of secrecy. It would be difficult~ if not impossible, to think.of' a more apt and adequate summary of qualifications for good moral guidance, whether in or out of the confessional. 1. KNOWLEDGE That those who gu.ide others in the way of salvation must hav~ some knowledge seems too obvious to need com-ment. The blind cannot lead the blind. Yet, it is distres-sing to note how often one hears remarks like these: "You don't need knowledge; all you need is common sense . In the guidance of youth, and especially of children, com-mon sense and sound piety will take care of everything." Such statements are sheer nonsense. Common sense and sound piety certainly have their places in moral guidance, as will be'explained later; but they will not supply for a lack of knowledge of God's laws and of the teaching and laws of the Church. Nor will they supply the' factual knowledge of such things as physiology and psychology that is sometimes required for appropriate guidance. It is one thing to say that g ~uidance presupposes knowl- ,edge; it is quite another_ thing to say just what the moral guide should know and how much he should know. The basic studies that enter into the training of confessors are moral theology, canon law, and ascetical theology. Besides these, it is presupposed that as.a priest he Will know dog-matic theology. I think it is safe to say that-these same subje.cts should form the basis for extra-confessional guidance. The required essential knowledge would differ, theref6re, rather in degree than in kind: All guides should know at least the laws of the ChurCh that ordinary Cath-olici must observe and the approved explanations of these" laws. They should also know the main principles of Cath-oli~ morality and asceticism. 28,3 GE~_ALD" KELLY Review for Religiou~ Guides ~dealo.with:human beings; ,they must 'therefore know something of that h.ighlyAnteresting thing sometimes re.ferred to, as ~"huma~a,~nature.~ ~Ofsourse;~a great :deal 6f knowledge of "human nature" can be. gleaned, fr0m per-sonal experience and close 9bservation of the reactions of oneself and of others. Yet ~ersonal experience is not narfly, sufficient for .the moral grade;~ he should 'also know Something of;the e~dei~len(~cien~dfic st~idies no~ available on ~iJd ps~cholgg;Ci~d61es~ent psychology, the ps~ch010g~ of Cha~c~er, mentfil "hy~iene, "and s6 forth. In~re~iding.such works, however; the moral guide may himself ia~eed the guid~_n~e~°of a competent~ psychologist; for, l~esides the ex~lien~ ~a~efial'~written'on these subjects, ther~ is no small amour~ of Ua[eli~ible. and even .basically ~nchristian materl~l:~ - ¯ - °Ho~ niucl~ mus.t one know !n order to give proper g~uid~inc¢?. The only~ answer is that it depends on the kind of guidance one isi~xpected to give. The nbrm usually given for the minimum amp_unt of~ knowledge of mdral the-ology require'd of a confessor is this: he should know enough to solve the ordinary cases iike!y to be p~esented to him in th~ place wtiere he is to hdar confessions and should be able to recognize exceptionally diflicul t cases that demand further study or consultation with experts. I beli~eve ~that same norm may be. ~applied proportionately to all guides, and I doubt if ~anything mor~" definite can be given in a gen- ~ral article like this. 2. PRUDENCE " Prudence is the virtue which "helps i~s in all circum-stances to form a right judgment as ~o what we should seek or avoid~for the sake of eternal life" (cf. Gasparri's~Cate-chism). ¯ Wheh: we~ speak of this virtue with .regard to a director of souls the "eternal life" that we have principally,, 284 1946 QUALITIES OF MORAL GUIDES in mind is not the spiritual good of'the director but rather the good of the person, he is directing. In. other wobds, the spiritual guid~ must judge what is dondu¢ive, or more con-duci~ ce, .to the~salvation and sanctification of his charge and then, give his counsel accordingly. It is not 'correct, however, to say that the spiritual director seeks ont~/the good'of the persons he "is directing. True prudence must take iia the whole picture. One is "not prudent who ha~rms his own soul in trying to benefit others. .Nor i~ one, prudent who seeks to help ~n individual at the expens~ ofagreater good, Jfor example; the good of the whole coin.munity,,or the, good of the ~hole Church., An adequate descriptiQn, of the prudent guide would, ,~there~ fore, be stated, somewhat as.follov~s: he is one who uses his knowledge, ~his perso.nality, ahd his influence on others°in sucb.a.:way.asoto atthiwthe good of the soul. he.is~directing ' ~ithouvat the;same tim~ harming his°6wn-soul.~ovd~feating a ,,greater good . ~In~ fact, when~corre~tly interpreted,~-t~he ~ord~°,,ad rriajorein,, Dei~:,91oria~ formul~ite, a; perfect rule of prudence. _ "-,~ ~, , - .;. ~ Without further theorizing on this virtue, I should,like to give here a,, nu'mber of practical points concerning the exercise of prudence, in giviiag,moral guidance. :. I am listing th~se points more or less in the fofm,of,,jotting~ because the subject is too large for more complete treatfnent here;' and, though I, gefierally dislike negatives, I thihk it Will, be espe-cially conveni~flt to put these stiggestions in the form~ of._. a series of dOn'~b. Some ,of thesed o'n ts may appear to be more directly concerned ,with,,tbe technique of counseling than"with the virtue of pr-ud~nde; yet, as .I have already indicated; the- actual exercise~of prudence consisl~s"nbt only in directing souls towards a certain end,but also in choosing the :most"appropriate ~means ,,for ~attai.ning., this: end.~q And technique, or tact, is a,.gery., important means,in :the direc~ 285 GERALD KELLY Review for Relioions tion 6f~others. Don't scold. Even~ people who' ask for.h scolding-do notusually want it and are rather .alienated: than helped.by it. I still remember a story told.'during one of my novitiate retreats which aptly ill~astrates this po'int. In a certain parish ;there was a very devout woman who yearned to s:ale the b.eights of holiness and who had heard that trials and humiliations are essential for this. Accordingly she pleaded ins~ste:~tly .with her pastor, "Try me, Father. Please, try me, Father." The pastor was a peace-loving manand had no inclination to accede to her desires ; but one day when she returned some altar linensshe had launder'ed " he kept her for a few minutes and beganexamining the 'linens in her presence. As he looked at each piece of linen he called attention to some imaginary° (or real) defect in the laundering. A few minutes of this was all that the .would-be saint could endure. She burst into tears and began to__~upbraid the pastor for his ingratitude. But he . cut. her short in the midst of her. tirade with a dry'smile and the chiding rebuke, "Try me, Father. Please, try .me, Father." Don't interrupt unnecessarily. It is generally better for the guide to allow his consultant to tell his entire story and then ask questions about points that need further elu-. cidation. Unnecessary interruptions are apt to cause con-fusion and even irritation. Moreover, such interruptions can easily remove the pe.rfect spontaneity of the narrative and result in a "coloring" of the story ac4ording to some preconceived notion of the director. Don't make yourseff indispensable to your consultants. Even ~ children should gradually be emancipated from the need of getting advice about the ordinary moral problems of life. And, though, maturity does not entirely relieve one of all necessity of getting advice, yet progress towards 286 September, 1946 QUALITIES OF-MORAL GUIDES maturity should surely be marke~ by a diminishing neces-sity of advice in ordinary matters. The best type ofspir-itual direction consists in helping the consultant to do his own planning--with the help of .the Holy Ghost, of course; and the guidance of even the immature and the mentall~r unsettled should be directed towards this same end. Don't unnecessarily send consultants to someone else. Boys and girls sometimes ask their teachers about their problemsbecause they have confidence in these teachers. It is not prudent to send them elsewhere, even to a confessor, if ode can easily solve the problem, for they usually accept help most willingly from those in whom they can readily. confide. And this is also true of "grown-ups." The opposite of this error should also be avoided: that ~is, counselors should never show resentment if their con-sultants wish toL seek guidance from someone else. In this matter one should keep in mind :the liberty that the Church' extends to the faithful regarding the choice of confessors. Tbe~same liberty should be enjoyed by_ those who seek extra-confessional guidance. Feelings of superiority or of jealousy, even among those who are working for God, are quite human and excusable; but the deliberate yielding to and manifestation of such feelings by bragging or criticism is petty and can do great harm to God's cause. Don't destroy cont~dence in others. I am thinking of cases such as this: A priests6metimes finds that a child has a false notion of what is right or wrong because of something his mother told him or something a Sister said. In cor-recting the child's conscience it is the priest's du, ty to try to do so in such a way as to preserve'his confidence in his mother or the Sister. He can usually do that by saying, "Your mother meant something like this . . ."; or "The Sister probably'didn't mean it ji~st that way"; and so forth. As a-matter of fact, the child may have misunderstood his 287 GERALD KELLY Review [or Religious mother or the Sister; but, even if h~ did not misunderstand. th~ priest should avoid giving the impression that the m6ther or the Sister was wrong. The case,of the child as just cited is merely, an example. A~nyone entrusted with the guidance off.others can make a mistake, inculcate erroneous0ideas, and foster a.false con-science.~ Yet among.alF.guides--whether parents, teachers, counselors, ,,or confessors-~there should be a spirit of what I might ~call '~'profeisional "loyalty" which.shourd prompt each one to correct the mistakes ma'de by others without at the same ~time,~°shying that they were mistakes. It is important-for all of" us that those who .need ~uidance should retain their confidence :and respect for those" who guide i?h~m; Ddn'~t be too quick to sdlve "ba~d-luck stories" that inOoloe absdnt persons. When two parties are involved in a quarrel or a misunderstanding there are always two sides to the matter. If the donsultant is one of the parties, he will very likely be prejudiced, even though he does not wish to be ahd sincerel3i thinks that he is not. Ir~ such cases the' ideal solution is to get the two ,parties together:and thexi to thresh out the matter: but of course this"may seldom be possible when a ~matter of co~nscience is involved. Never~ theless, even when tb~ other party cannot be se~n or inter-. viewed-the" "guide should try to understand his ,side of the c~se:b~fore planning a course'-of action for his cbnsultant.~ ,Don't bxaggOratb~.tbe sex prbbtem. ' Speaking.:of the confessor's'prudence; moral~theologians lay particular stress. on the ~need df this vi,rtue iia ~all m~itters" p~rtaining,, to,~sex. ":It is better to say-too little thaB too much,~.' is a' theologi:~ cal_ axiom in this,iegard; and~thisapplies-not only, ~o,con-~ fes~brs but to,, all nioral guides.-,:~eachers~ and,,counselOrh' need not~ be surprised~ if they fihd, the topid,int~re~ting.;~yei~, the.yo, should not allow their; interest to,become ~rnbrbid'. 288 QUALITIES OF MORAL'GUIDES They should :not probe for sex problems, particularly for details ~concerning such.problems. A.,.probing.tendency easily becomes morbid and often results in ~the ri~di~ule~ bf the teacher .or counselor who manifests such a tendency. For example, if a few students once suspect, that a. certain teacher or adviser is especially, interested ~in-: sex ~problems, they will speedily.pass:the vgord~on to ot.hers, and'offensive nicknames will pr0bablyobe coined.; I am not arguing,f6r,a~ Victorian silence concerning sex. I believe .that the topi~ should be treated with a simple wholesomeness,, but. as one'part of life,~ and not.as the whole of-life,~ The di.rector who overemphasizesothe'subject will but. defeat,his own cause--and this, :for one~'in the ap.ostolic life, is a gross- _violatio.n:_ of, the ,.most .fun_damental~ rule of prudence~ There,~:are people boys and girls,, men.and women.~---evendn this sex-consdous world of~o~rs, who have absolutely no problem with°regard tq sex: ~0It is v~Lry imprudent .for a guide, .to create prob.lems for such people by' u.nnec.essary,~.questioning,, or by imparting useles.s i.nfor- " ,T,he~Holy ~ee ha~: repeatedl~ called attention~to the. n~edof pr.udence, not only in treating the topi~ of,,sex~ bht also iri' dealing, with the members of the opposite sex., Here again;,~l, might mention that~ special interest is, not unusu~I. It is Certainly quite'naturaI.ofor a man to e'x~erience a,.special interest in,associating with ~omen; quite natural too that, ~omen will be,particula, rly enthusiastic in helping,boys and young men. To'-s6me extent:this natural attractiveness can'be made a powerful, force in the spiritual life. But not if, it gets out of control. The counselor.who makes himsdf or herself a special apostle to the other sex is not likely to have the, dignity, reserve, and purity of intention°required for true success. Hence, while On" the on~,hand it:is not right for anyone to caltivate.a.n i~ttitude of disdain forthe 289 GERALD KELLY Revieto t:or Religious othersex and to become-a. "man-hater", or a ,~'woman-hater, ""it is nevertheless necessary to'avOid the other extreme of giving the impression'that one's.life is divinely dedicated only to, the' opposite sex. Furthermore, one must remember that e~en innocent relationships can appear unsavory and thus harm the cahde:of Christ. Don't giv~ in~orrnatiofi that can't be digested. Those who teach and advise children- are particularly in need of this Caution: Children cannot assiriailate allthe fine dis-tinctions onerlehrns in ethlc~ and in moral th~01ogy:" for example; the~tea~hingon mental 'reservation, the' cases in-' vdlving the "double effect," the difference between the abso-lute and the relative methods of calculating grave sins of theft. We can ~afely say that childrenshould.never be t01d What is false; btit it does not follow 'from this that they shbtild always be t01d the whole truth. For in'stance, Chil-dren should be c6rrectly instructed as to what to do when they doubt whether they have broken the Eucharistic fast, whether they have yielded to a serious temptation, whether they are excused from hearing Mass, and so forth; and-from the solutions of these individu'al problems they will gradu-ally learn by induction the very important ~principles regarding the solution of the so-called "doubtful coil-science." The same is true ~of other moral and ascetical principles.-' Children "learn them best_ thrdugh concrete examples ~and through the solution of individual cases. They are'hardLy capable of learning the.principle firsl~ and then. applying 'it to, practical cases. (But the teacher or the director must know:the principle well; otherwi~e~he might cause confusion in'making the transition from ~one case to anothe'r. Don't guess an answer. If l.had to grad~ errors in prudence ~according to:.their potential" h~rmfulness; I would put'this amofig the'.very highest. '; If' the director "d0es'iaot 290 September, 1946 QUALITIES OF MORAL.GUIDES know the answer to a question or the solution tb a prob-lem, he shodld say so. It is the common experience", even of those who teach children, that omniscienc~ is not.expected of human beings and that the sincere admission of ignorance does not hndermine confidence. "On the other hand, it is evident that great harm can result from trying to solve vital problems by guesswork. Some go to the opposite extreme in this matter: they never give a definite answer, even-when they are reasonably certain about the correct solution. ,This type of guide has the same attitude toward his consultants' problems that the scrupulous person entertains towards his own. The latter is always afraid he is wrong;and he find~ it difficult, if not impossible, to m~ike himself follow what are in themselves perfettly reasonable judgments. ~ Similarly, the timorous guide will not trust his own judgment and will fear to commit himself in the solution of practical moral prob-lems. In other words, he is no guide ~it all. Don't fret over errors mdde in good faith. It is very helpful for those who direct consciences to examine them-selve~ periodically to see how they ~isk questions, solve problems, deal with-different pgrsonalities, and so forth. If this is done calmly and solely with a view to self-imprbvement it is a salutary and commendable practice. ,But if it is used as an occasion to generate worries, it is use-less and even harmful. It can make the office of guiding others an intolerable burden. None of us is infallible except the Pope; and his infallibility is circumscribed by many coriditions. 3. HOLINESS A few years ago The Messenger of.tbe Sacred Heart published an instructive 'incident from the life of Garcia Moreno, once President of Ecuador:. If I remember, the 291 GERALD KELLY o Reoiew for:Religious storycorrec~ly, it went,:somewhat as follows. As a young man Moreno was a master at expl_aining his faith; but scarcely a tyro in 4ts practice: Ond ~vening,:'in-the course of a long discussion with a rationalist acquaintance, Moreno repeatedly'got the' bette~-of °the arguments; arid' the ration- Mist-finally admitted: r'.v rytlamg ,you say seems to be true; yet I can't accept any of it, for.your own life-gives" the lie. to it all." . -: ~ .5 This~ story illustrates, one reason why the wisest guidance is apt to be useless unless the .guide is a persor~ of - solid-virtue.' Example speaks louder than words; Land ,.this is particularly true in the case of the .,young.~ The young are very human; and it is but human to lose con-fidence in ,one who does not practice what he preaches, to balk at accepting high ideals from one who apparently has no personal idea!s, to refuse to be taught honesty, purity, sobriety, and ~,such things by one whose own life is not marked by these qualities. ¯ In fact; if .we. donsider only g?od example, it seems that the ext.r~a.-co.nfes~iona1 guide.is ~more in need of solid yirtue than is the.confessor; for the faithful in general are schooled in the p,rin~iple.t~hat;the sa.craments do not .depend ,gn the 'holiness of the~,min,ister for their efficacy. This principle does not hold for non-sacramental ministries. Hence, in o~, ~ense a~,.least,.,th~e third .requisite. m, entioned by th.e Rttual=- , goodness, ofl~ e'i"f . - ~ - . p e ritans more to the e-xtra-sacramental. guide, than to the confessor. - ".)It seems~.ob,~ious~ th,at, ,quite apart from the need pf confirming one's words by good example, the successful carrying %n of moral guidance calls for the practice of many virtues. I will not try to enumeral!e these virtues here, for r think tha~,~ is ~uniledessary: ~he requirede.virtiies can be epito~nized.,.~iia ,~dne,:,.~ charit~r~, harity ,tow, ards God ,,and ctiaritg:towards the neighbor. - :.- . ,-, ~.r~ -,~. ,~., ~292 8eptember~ 194~ ~UAL'ITIES OF MORAL GUIDES . Love:.of .God is e~se~itial; for, the'~ direction,of souls :is His work.~i.nd it>must be.unequivocaIly:~onsecrated to Him. Some: :guides apparently have great success', even;though they seem to be impelled mostly, by a-.natural love" fo.r the ~ork~.and by the nattiral satisfaction they obtairi ',from having 6thers" ".dep.endent on them, confiding in-them; and flattering them. This may seem to be the case;,, yet I wonder if it is actually so. No doubt God can work wonders with cheap instruments. Yet.it is,~ardly according to His ordi-nary providence, to do so. , Normally He works His marvels of grace through the, instrumentality of those who-are closely joined to Him by love. ._ : , .Charity toward'the neighborAs also necessary. .The guide needs it first arid foremost" to give. him a ,vital super_- natural motivation. ; F,6r: even" though~ it be',trhe, that_some ean be-carried f6rward in: this wo'tk by some natural:~liking --becahselthey like,to, deal with" people,°like to'engage,,in externaLoccupations, and, so' forth--this is by no means universally>true. Most of those .who are assigned fo guidance work find that many who, need their help are not naturally, attractive. The guide needs to see these and, all souls with "the' eyes of,Christ;, he ',has to realize that these souls, who come to hiin for help are:Christ's ".~least.br~th~ ren"; that' they were redeem~d,by;_t.he Blood of (~hrist; that they bel6ng,'or should belong, to theMystical. Body of Christ. Motivation on some .16wer,pla.ne easily~ springs from or degenerat4s into'sheer selfqove:,,which usesghidance only as a "means bf serf-expression and self-glorification a sterile ihing in the propagation of, ihe Kifigdom of God: " Charity. t0wardslthe neighbor is not merely a~ motive force in guidance, Jris also,a supernatural', toot:.that must. be used constantly. :,In this regard.I can' think,.of nokhing more-appropriate than St. Paul'!s subhme eulogy,.:,: -Chanty is~ patient, is°kind; charity envieth not, ~dealeth, not per.- 293 GERALD KELLY Review [or Religious vgrsely, i~ n~ot puffed up, is ndt ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity, but rejoiceth witla the trtith: beareth all things, hopeth all things, endureth all things." These inspired wor°ds merit constant meditation by the spiritual guide. But we shall have to leave them for medi-tation. I can but say a few words here about the first two qualities, "Charity is patient, is kind." ¯ The ideal for all spiritual guides is, of course, Our Lord Himself. Among the fruits of meditation on His life should be a sympathetic attitude towards others and an eagerness to help them; a desire to see the .good in them and draw it to the surface ;.a readiness for the little couitesies and kindnesse~ that mean so much to the human heart, After all, if these little thing~ mean much in ordinary life, they must mean even more to those who are seeking guidance and "who are often nervous, despondent, and even frightened. As for patience, the spiritual guide has countless occa-sions to practice it. Consultants are sometimes unpleasant in their manner; t,hey fail to cooperate; they c6me at incon-venient times; they dwell lengthily on irrelevant triviali-ties; they occasionally manifest a 'gross selfishness by need-lessly consuming time, as if under the impression that the guide has nothing to do but listen to them. Such things o are apt to test patience to the breaking point. And then there is always the possibility of impatience v$ith one's own s~lfmthat is, with one's inabi!ity to handle a case~ ,~ Some theologians advise priests to leave the ~onfes~ sion~aI for a while when they find that they are becoming irritable: to wal, k for a few minutes in the fresh air, or to ~ relax for a~short time in the rectory. It is better to keep the people waiting for a little while than to run the risk of being sharp or rude. Similar ~idvice may be profitable to all counselors. If one feels so ill-disposed that he cannot 294 September, 1946 QUALITIES OF MORAL GUIDES trust himself it is better to avoid an interview or at least to keep it short and continue it later. " ¯ SECRECY The fo~urth requisite for good spiritual .guidance ~is respect for confidences. Religious, perhaps more than any others, should realize the importance of this qualification. They know the great peace and sense of security enjoyed by. individuals and by communities when superiors and direc-tors are careful about respecting confidences; and they know what evils can result from the mere suspicion that someone in authority uses confidential information too freely. Only the sacramental secret is abs61utely inviolable. Other secrets admit at least theoretical and rare exceptions~ BUt it is safe to say 'that, with the exception of the very rare cases wJ~en confidential knowledge may be disclosed, the spiritual ~guide should have a similar ideal with regard to s, ecrecy that the Church constantly pu'ts before her con-fessors. This ideal is succinctl.y proposed by St. Augustine as follows: "I know less about what I hear in confession than I know about those things about which I know no'hinge" Much more could be said about the obligation of secrecy; but I believe that for our present pu~rpose it is suf-ficient to call attention to its importance. It puts what one might call the "finishing touch" on all the other quali-ties. If a director of souls lacks this quality, the others (even if possessed) will be useless; for the person Who does not feel sure that his confidences will be respected simply will not seek guidance. On the other hand, if the director possesses this and the other qualities explaified in this article and uses them for the .good of souls, he will accomplish great things for God and will earn for himself the reward promised to those who instruct others unto justice. 295 N " I't:y fo !:h Old l:::xamen ~ichard L.'Rooney, S.J. ' "" : ~n sea syhsq w.uhla.dt simply ,repeat the verse o~r s, entence over, and over w!tho~.t bejn, g con--. cerned about finish, i.ng .the. prayer or psalm. A month of consistent work at the al~ov~ method of ~xamining on-e's conscience will yield ~uch light :and life to the exercise as to make'it, the exciting cdnt~ict with God that it~can" be and was.meant t6 be. It~will help'too to fuse one's private prayers and liturgical prayers ,'iri~o the unified wholeness that should be the mark Of "the adult ieligious. , , ,OUR CONTRIBUTORS CLAUDE'KEAN, formerly,professor of chant and homiletics at Holy Name, Col-lege, Washington, D. C., is now principal of Timon High,~ School, .,Buffalo, New York. RICHARD L. ROONEY, after serving as a chaplain m the armed forces of the United States during the war, recently joined the staff of The Queen's Work. St.:,Louis,-Missouri. JOHN A. HARDON. who has done much work with high school students in't1~e fiei~l ~f debating and i~ublic speaking,-is'a~ tl~eological s~udent at West Baden College, West Baden Sprifigs, Indiana. [~ATRICK~ M.'REGAN, until r~ecently ,professor of-fundamental theology at St. Mary's C~ollege; St. Marys, Kansas, is sp.iritual director of the junior scholastics at St. Stanislaus Sem!nary, Florissant, Missouri. ~D^M C. ~ELLIg' anal ~EI~.~ED KELLY are"prof~s~ors of canon law m~)ral, theolog~, 'respectively at St'. Mary's .College, St. M~ys. Kdnsas, and are mem-bers of the Editorial Boaid of,REVIEW FOR RELIGIOUS. ~. 300 . )~'E~ENTL~ a non-Cath0hc journal of theology printed ~1~ ~aff~ditdfial ~n freed~N d{religion. After an.~lysis ~ - of-the' concept of freed5~, ~Yb~ author 6rew tb~s cob; c]usion: "Freedom i~?th~ ~fruit"of~]legxance~ given "to God .~f~ne."v 'He then c~htinued~ VGr~nfing only~a~truly re]i-giSus man-is ~u]ly'~fre~, .,wfi~tL'd0~ fr~edo~ Col: r~]igion mean? . It means, fi~st bf ~]l,a fr~edbm to .cHb~s~sn~s re]i; God resultsqn;freedom td~ ch00se, bne: s own:~religi6nq.~ Why;~ We "w6nde ~t produce allegmnce'to;Go6 s r~l.igion,~ r~veal~d4or all me~ b~ll:' ages? A~ain,,~:sffan~eg;10gic ~that;e:xpl'ai~s there a:fe assortment~of Chr~stmn~ tell: , one .as.good,as. anotHefl. ,~ In,. l'{~'s concern God~ ~s left-us to 'belleve~contrad~ctory doctnnes; to~,}fbllow Lconflietigg~ p~adric~s ~' "all~.this~the fruit , ~' That in the very worship of-God, ~an andnot the' norm~ ~s' contradzctory; "yet-that is precisely~ the~ daffy pracnce of mdhons of Chnstmns. "~s a matter'of factJ'zt - _does noi even occur to them that there is such a thing as one , true religion excludin~ M1 o~fiers as false. When on rare occasions someone institutes ,a s~arc~ for .[ehg~on, t[ut~ consloeranon, because sofew realize that '~ree'~d~m"i?' the' right to CBOose only', what xs gqod ahd t~ue, Godis almost unlvers~lly ~gnored.m matters religious: Truth in Revelation . . ,.:.,: ~o. ' In this whole question. ~f belief, erflphasis must be .laid 301 PATRICK M.R.EGAN R.eview for Religious on tfie'fact that there can bi~ no choice between true and false. GodHiinself in.m~kin.g a revelation could not ignore truth but had:t0, m, an~ifest divine reality as.it actually exists. In a Word, God revealed Himself; and since God cannot .possibly be altered to conform to human opioi0ns,-,man must nece,,,ssafily conform his intellect to the.,truth about God. This he,,does .by believ!ng .the. revealed word. describing God's essence and His relations to man. Now.the first step in,,,the act whereb.y we assent to this .~ruth~ is submission of.the intellect to God's au~h0rity. Thus at the very. outset we must establish direct.,communication with God. Catholics, even though blessed with the true faith and filled .with .high religi'0us id.eals, must, pay special heed to this need of.intellectual contact with God. Though not as vulnerable as those outside the fold, they still may be pron.e ,to give God a sub'ordinate place in their intellectual life of faith, or, even forget Him altogether. Many, for instance, never realize that faith first, last, and always reaches up, to God as the One revealing and the Reality revealed. In the matter of divine charity most of us under-stand clearly enough the necessity of going straight to God without detours through selfish interests, and so strive valiantly for perfect love and perfect contrition. But just as sure as the will embraces God in love,, so the mind is united to Him. in divine faith. God Overlobked However, in. our very zeal for the faith we incline to overlook this intellectual union with God. Bechuse of our tendency to concentrate on the truth, we are quite apt to forget God revealing and even God revealed. Nowadays with so many facilities for stu'dying our religion, wi,th so much urging to understand it and to be able to explain it, we are particularly inclined to focus'attention on its e~pla- 302 September, 1946 Hov~ IS YOUR FAITHi' nation or on a set of questions, thus.overlooking its divine Author as well as tl~e Reality revealed. Quite regularly it happens that, while probing the depths of-the mystery of the Trinity and answering objections proposed, we never even think of the Triune God. Or to take another setting, how many ever think to re, pel a. temptation against faith with: Can'I possibly doubt God's word? Only too.many, terrori.zed by the temptation against faith, wrestle with the truth itself, trying to comprehend, for example, how Christ can be really present in the Eucharist. The Church's Contribution What may prove another obstacle to the union of faith is the relation of the Church to our belief. If this is not dearly understood, it confuses us and may lead even to the Church's supplanting God in our mental attitude towards matters of faith. Any number of Catholics would sub-scribe to: "Because the infallible Church teaches "this doc-trine, it is true, and I believe it." By stopping there the~, profess faith in the Church's teaching with6ut advertence to the real.motive of faith. Following an accepted axiom in the Church th~at prayer conforms to truth (lex orandi, lex credendi), we can verify the motive from our ordinary act of faith: "I believe what the Church teaches, because Thou hast revealed it." Hence the act of faith in its full-ness erriphasizes God's place: "Because God has revealed this, it is true, and I believeAt." " To cede God's place to the Church, even unwittingly, is to lose the advantage'of the. power, beauty, intimacy, and the vision of faith; the com- -'munication of the divine mind to ours. Even though by faith we see God only as "a confused reflection in a mirror" (I Corinthians 13: 12), still it is God, as surely and really as if we saw Him face to face in heaven, and it is He who revealed the reflection. ~ 303 - PATRICK M, REGAN ,.~ Review for 'Religious ,,~; The~primary'office, of the Church is to give us an in,, fallibl guarantee', "This is God's~ messa.ge:r' , This prd: nouncement ig;for ub but a stage On the.way to faith; we must not make-it, a,~ goal. Pius IX in his definition of the Immaculate Conception emphhsized tile duty of.submission both, to the:Chu¢ch and to God;, to fail in the :latter.means, shipwreck for" the faith; °to fail in~ th~ former in~ w6id, w}itihg or ex~er, nal act subjects the offender to alLpefialties of Church Law. ~. The Church's contribution is further cl~irified by St. Paul's distinction: "It was for me to plant the seed, for Apollo to water it, but it was God ~vho gave the increase" (I Corinthians 3: 6). Like:~paul's, the Church!s missi6n is limited to Planting the seed and wateriffg it; it is gtill God who gives the increase. W~ too must beware the error of ¯ Corinth, decried by Paul: "Why, what is Apollo,. What Paul? Only ~the mlnis~er of God in whom your faith rests,. who have brought the.faith to each of you in the measure God granted" (I Corinthians 3:5). We must beware mistaking the gardener for God, to whom the life and. beauty of faith's garden is.realjy doe, Incidentally, we must 'also guard lest the beauty of the flowers of revealed: truth blind us to the beauty of God from whom all beauty comes. Contact with God .One more comparison will clarify and emphasize this ¯ fa~t of intellectual contact with God in faith., A telephffne operatorrs main work is to connect us With our party; tha( done, she maintains the connection and.finally breaks it ,at th~ e'nd of the conversation. While, the office of the infal-lible. :teaching Church' is .far more important than an operator's, involving~fa~, greater power arid ac'tivity,, still there is a :resemblance. It consists in this that the first duty and wish of the Church is to put us in communication with 304 Septe~b'er, 1946o HOW IS 'YbOR FAITHi~ Gbd. ~:Of::~burse,.i ~minirhizing ~her activity wand influence must be,.avoided., She is.not'.,a mechariic~il operhtor,:merely establishing communi~ation Vcith God,that wbuld involve exclusi~cely private 'in~piration. ~ind ~inter~pretatiofi' for a.n3? and.all. No,: she is God%~.own:guardian Of. the whole of His message, teaching it .~ithout possibility 6f er'~or to~.all men, ~xplaining" it, adapting it to our understar;ding, and applyirig,itto current problems. Thus, as mediator ' of God's truth," she is~ His supernatural instrum~nt~ for many~ an i~nspiration and clearer interpretation* in individual souls. -God's then is the,task of love,~'to aid the intellect, engaged with the dogma proposed by the Chu°r~h, to a free assent, and then to admit it~to the mysterious, counsels of the Trinity. It is the: ope~ration of His~ grace, ~silent, effica-cious, mysterious, as is every great work of G6d. Message of the Inffividu~t " Wha(has the individual to say to God, once he has con-tacted. Him th~rodgh the Church? By-passing theological ~ontroversies on ~he prea,~ble.s of faith and on the act i~self, we may say its ~es~a.ge~would be briefly: "Eord, through your Church I have learned of your r~velation to men, now contained in Scripture and tradition. Thes( truths-=I believe because You have revealed them wh~ 'can neither deceive nor be deceived. But more importan~ still, since Your truth is li~ing reality, I wish~ to explore:itslength ~:~ ' an~ ~ ~ depth, b~ead~h and height for. a ~f~r clearer~ arid m~r~ in-timate apprehension. On the Church I rely for explanation. direction, exhortation; but it is only by communicating "with You that I can share more fully in the knowledge of Your intimate nature." Faith Must Grow This contact established, answering divine communi= cationsare set in~mbtion as God through graces and~ inspi: 305 PATRICK M. REGAN ~ Reoi~to for Relioious rations opens .up new vistas of ~,understanding. for the believing soul.,~ To be sure, the.soul mustkeep the line of communication operi throi~gh an attentive mind, remem-bering a distracted or disinterested mind cannot capture the full imports of a messa.ge. This dedper, understanding cbmes, .therefore, during periods of special activity in spiritual matters: in meditation, in vocal prayer, during periods of recollection~, during attentive reading or listening to sermons; in. time of Mass, Communion, thi~nksgiving. Particularly. a recollected rnihd will be quick to recognize God's~inspiratibn, desiroias of profiting by it. Very. rich and elevat~ed is this concept of divifie faith ~:ompared to the all-too-frequent notion that it is mainly a vice-like grip on revealed truth. Thus many 'err in thinking that the more we grit our teeth and. the tighter we clench our fists, the strdnger our faith. Such an attitude exposes faith to the danger .of becoming a lifeless formality., a bone clenched between the teeth; it saps its vitality and dynamic force. In this atmosphere profession of faith can "quickly deteriorate into, "I believe, and that's that; now to Catholic Action, study clubs~ social.uplift, and the rest of the Church's activity." "I believe" should introduce the intellect to a whole world of reality, which like a greaLpainting grows on us through contemplating it. "Gbd revealed" ,challenges the mind to intense activity and will tax it to the limit~ of its capac.ity. Co-operating with "God revealing" by being ever attentive-to His illuminati6ns, we stimulate our life of faith, growing to fuller comprehension of the Reality that is God. In this manner our mental gaze is focused on the God-man,.forinstance, not as He appears in thee light of weak human reason -an-historical personage of the past but, as He is comprehended in all His mysteriousness by God Himself. For in this ihtimate union of faith, God shares 306 September, 1946~ HOW IS YOUR F~AIT~I.;' His own knowledge with us. It is quite detrimental, therefore, to the whole spiritual life to mistake faith as mainly tenacity in clinging to revealed truth. While~striving for ~the union of love, our minds do not meet God's to participate in its treasures. ' To be sure, tenacity has its own importance since we must hold ,fast to the faith. But revelation is not a bodyof truth delivered two thousand years ago, passed on from age I~o age as a sort of sacred fossil guarded by the Church, and exhib~ ited to our astonished gaze as an archaeological phenom-enon. True, "God revealed" does not change; there is no change in the Three Persons who are God. But our knowl-edge of '-'God revealed" changes, and that very rhuch, if we nurture it zealously to a robust growth; in fact, it will neve~ cease to grow as long as we tend it. Even in the Church there has been development in ufiderstanding doc-trine since the time of the Apos, tles, for living truth must grow. Our own individual growth must be fostered by a mind attentiv~ and a will docile to divine illuhaination; necessary too is our own burning desire and resolute will to overcome our natural dislike for contemplating truth. Steadt:ast in Faith " ~ome~of the foregoing strictures may give the impres-sion that constancy in faith is of minor importance. Such an impressi6n would be erroneous since tenacity has its place and importance as one of the essential properti~es of faith. Thus millions of martyrs through the centuries demonstrate and emphasize the need of cons(ancy; because they professed the faith even in the jaws of death, they were gloriously, crowned. This constancy is also living and dynamic enabling us to face the trials and difficulties of faith perseveringly to the end. It involves cooperation with God's activity in our souls. ~ This constancy, as a living thing, must also grow. For 307 P2(TRiCK-M. REGAN Ret~ieto [or Rel]oiou~ -one ~hi~g it will grow apace with our increasing intellectual apptehensior~ of God's.mysteries through our grac.e-assisted contemplation'of truth. The more peni~trating our. faith and the more real, the~deeper our convictions that make. for steadfastness: :No man.ever,laid down his life for a cold, unrealized .proposition; 'but millions; have died for God who through faith, bec~ime a g~eat and loved reality. ~Every element~,of,~.faith, therefore, must ,be ~arefull~r fostered to ~ttain full and healthy growth. God sets no limits to 'His~ graces to enable-us to accomplish this: Brighter and brighter will be °the~'illuminations~as We make progress, clearer and-clearer the vision, until only a thin veil. as~ it, were separates us from th~ i~naccessible light ,of "God revealed.'[ .Co-operating generously, with grace, m~ny; a~ saint ha~ attained to that sublim~ height,of intel~ lectual realization of~':God revealed." _ . Pihs XII Exhorts The majority of us, perhaps,~are altogether tOO supine about contemplating' ~evealed truth, even fighting shy of mysteries. Pope Pius XII in his encyclical on the Mystical Body writes:. ,- So'he through empty fear look upon so profound a doctrine . (of the Mystical 'Body) as something-dangerous, and so,they fight shy of it as~ the, be~autiful-~but.~forbidden ifrtiit of,~paradis_e.~. ,It is:not s0: Mysteries-revealed~ by God. cannot: be harmful to men; nor should they remain as treasures.hidden in a field, useless.° . : These words a~one if taken seriousl~'~at f~ll face vai, u~ should.inspire us to a study of mysteries, a study which is capable of ~assisting,.us to the heights :of. contemplative u~ion.~ ~ ~ery hexf ~brds 0~ the ~offti~m~l~ this: "~ysteries ,~ve been given .from on high preqisely ,to hel~ th~ spiritugl progress of those who stud~ them ~ a ~pjrit of-piety~ This would seem to be. a fruitful_source itual advance which manz~0~erlo~k ~rneglect.," " .". - 3O8 ¯ Septelnb"er, 1946. ,, HOW IS -YdlJR"FAITH? < ,7 ,,Makir~9, G~d Real -~' This~sthdy of.mysteries; thotigh ,it can be promoted throu~gl~ ,stu~ty ,clubs, ,doctrinal ;lectures;'assimila tiv~e .readin'g, does not necessarily involve such formal methods. Inq?act, if s~iritual p'rogtess is to result, it is only ac(omplished Under the tutelage of ~God Hims~elf, "in a spiri~ of.piety," as the ~oritiff puts it. ~ A fei?vent ~so~il, 'filled vith grow, will b'e0,greatly encouraged and , orisoled by its noticeable progress in spiritual insight into mysteries. making dailymeditation in this way in.~the presence of Christ, reflecting on th~ mysteries, prayihgfor light, in-voking the ~intercession of "the saints for grace, a s0ul will t~avel far toward making God very real to itself. Nor are these" exhortations to contemplate rev.ealed truth only f6r the highly educated and'for those learned in theology. It is the only way I~o make God real to the soul. Hence many uneducated and simple people have attained . brilliant success, not 0nly canonized saints, but hidden ones als0. ~rchbish6p Goodier in his booklet, "Some Hints on Prayer," tells the story of a poor woman., bedridder~ for years. When she-first became ill she arranged some daily prayers for~ herself, resolving to say them slowly to make them go bett~r. But soon the Our Father had gr6~n so much that.it took her a wh01eweek to'get.,through it. She often prayed~ that many otlfers wot~ld"find how much¯ ~s ~hidden in'~the Our Father. Through the grace of ~.God, therefore, through patient endurance of her sufferings, and through ridding herself of haste, which according to St. Francis de Sales is the ruin bf devotion, this poor, uneducated-woman reached "sublime heights of contempla-tion. Week after week the mystery of the fatherhoodof . G6d and the brotherhood of men.filled her thoughts as the ~reat reality it is. Her method was simplicity itself, yet few follow her example. _: ~ ~09 PATRICK M. REGAN Review for Religious Method. of Vatican Council The identical method for the st-udy of mysteries, explained in more technical language, is outlined in the encyclical: For, as the Vatican Council teaches, ;'reason illumined by faith, if it seeks earnestly, piously and wisely, does attain, under God, to a certaiti knowled, ge.and a most helpful knowledge of mysteries, by considering their analogy with what it knows naturally, and their mutual relations and their common relation with man's last end," although, as the same hol~r Synod observes, reason even thus illumined ~'is never made capable of understanding these mysteries as it does those truths which form its proper object." Undoubtedly, the poor woman in meditating the fatherhood of God was unaware she was using analogy and was integrating the mysteries, but she did that nonetheless. There is no other Way. Application Even a few meditations on this method of studying revealed mysteries would bring immediate advantage to any soul striving for spiritual progress. Such considerations as the following would be profitable: ( 1 ) Since an ecumen-ical council proposes this method and stamps it With its approval, we have antecedent certitude of its efficacy. (2) The first requisite is to "seek," and this involves the intellectual effort always required in the search for truth. (3) We must be "earnest, pious, wise" (each word fur-riishes enough matter for a meditation) in our search. (4) All'this leads to "a certain knowledge .and a helpful knowledge of mysteries." Having pkescribed the proper attitude and indicated the certain goal, the council then tells us how this is to be reached. Three lines of procedure are indicated._ .We must consider,the analogy of mysteries with what we know naturally. " Since God is mirrored in His creation, we can consequently always find at least a faint resemblance" 310 September, 1946 HOW IS YOUR FAITH? . for a mental take-off into the stratosphere of divine reality. The shamrock,indeed, has but a very remote resemblance to the Trinity; yet St. Patrick, according to tradition, used it successfully tb teach that mystery to the Irish. St. Augus-fine's mirror of the Trinity was the human soul with its being, knowing, willing. Ever.y successflil catechism teacher has learned by experience the practical value of clear, striking examples, which is nothing else but the method of analogy applied. The second line of procedure indicated b~ the Vatican Council is to consider the "mutual relations of mysteries." Thus a consideration of the relation of the Trinity to the Incarnation, of this to the Redemption, of this to the Mysr tical Body (to indicate only one .chain of mysteries) will astonish most of us by the abundant fruits of progress in knowledge of God. , The third line of procedure is a consideration of the "common relation of mysteries with man's last end." It too will delight us with the new superna[ural world it pre-sents to our wondering gaze. An Example An outstanding example of .the application of this method is to be found in the encyclical on the Mystical Body itself. This doctrine .is a strict mystery.involving very many other revealed mysteries. The main purpose of-the encyclical is to explain the doctrine. The entire first part is an explanation in three sections of the terms, ,Body," "of Christ," and "Mystical." The explanation of "Body" is an unfolding of the analogy of this Body to physical and moral bodies found amongst us. "Of Christ" is explained .by interrelating the mysteries of the Incarna~ tion, redemption, and sanctification to our union with Christ :for our eternal salvation. "Mystical" summarizes the two preceding expl~inations. Other mysteries involved 31i PATRICK M. "REc.~N Re~ieu~ for Religious in .the furtherexplanation are: union in faith, hope, and charity through .the Holy Spirit, the divine indwelling, and the sacrifice, of the Mass. An Application The" very intellectual life of faith we are treating is mysterious. It will not be amiss to apply what we have been l~earning from the° Vi~tican Council to throw new light on it. We shall employ an analogy. Suppose a sci-entist made a radar contact with an inhabited planet~ learning much of the nature of the place ahd its inhabitants. This scientist ~e would accept as an authqrity, studying with avidity the information he 1Sassed on. We would be most eager for mdre and more informati6n, ff by some chance" the ficientist enabled us personally ti~ communicatd in amystefious way with the ~uler of the. planet, we would seize every opportunity with miser's greed. Slow and imperfect though the method might be, we would l~atiently persevere, wqlcoming every new. bit of information, rejoic-ing that first crude ideas were being gradually clarifiedl Now the Church presents us th~ revealed facts of heaven, its citizens, its nature. As intermediary she guar-antees °the facts as ,revealed by God. The personal com-munication with God she makes.possible to us,~and, daily we speak familiarly with God, His Mother, the angels, and the saints. "We really live in .that atmosphere of the super~ nati~ral life, with God 'and its ~charac_ters growing more and more. real:with the passing of time~ Surely it all should~ be as ;~ctual as'any ~tadar communication'with a distant planet might be. : " ° '~ " ~ " ~' A East Applicatio~n But ,.rfght here on earth there is quite a bi.t Of heaven,," what with, the~. ~r.ii~ity ~indwellifig in our souls, the, Real Presence, the Holy Sacrifice. The Adoro Te of St. Thomas 312 September, 1946 How IS YOUR FAITh? Aquinas will furnish bur last application: Sight, touch and taste in Thee are each deceived, The ear alone most safel~l is believed, I believe all the Son of. God has spoken Than Truth's own word there is no truer token. If a blind man lived in paradise, how eagerly he would Hsten to every description and explanation of his surround-ings. His would be a very real world; and he would act accordingly, e.njoying every delight to the utmost of his limited capacity. In fadt' his very handicap would result -in sharpening other faculties" to chmpensate for his defect of vision. His prayer would be-ceaseless for full vision. his ~whole b~ing rejoicln~ at °every slightest advance to the goal. Now it is an astoun~dirig reality that every element of the beatific vision is so proximate to us. With Father, Son, and Holy Spirit dwelling in us through sanctifying grace, only mortal bodies and the obscurity of faith prevent full vision. This will come after we pass through the portal of death; but meanwhile immelisurable p~rogress toward vision is within our pdwer. T.he blind man is hopeless compared to us aided by God revealing Himself to us ceaselessly. How is 'Your Faith? In the light o~f all that has gone b~fore, we should be able to get a clear picture of the st/fie of our ow.n intellectual life of faith. ~re are halrdly in the class of those outside 'the fold for.whom God .means so little in faith and religion that freedom of reli~i.on means .the right to choose any re!igion you like. But if faith is mere words, a jumble.of words wi.tb no~.'ireality ~be~ind them, if praye~ is nothi~ng.but the droning of words, and spiritual reading a study of literary form and style, then God is'not a great r~ality in our, spit,] itual life. But perhaps many do actually glimpse a vague vision 31,3 PATRICK M~ REGAN of God as a great reality. Their faith Will still be weak unless daily they exert themselves constantly to keep in contact with "God revealing" Himself personally to them. This is our life's work and, faithfully followed, it leads to great heights. While checking the foregoing, we can also profitably~ examine our attitude towards the office of the Church and towards~ the function of steadfastness in our faith. All will be well if we find that for us faith is a first link with a supernatural world that is very real, and that through grace we contemplate that world, making God ever more real to us. In such a case we will welcome the helpful sug-gestions of the Vatican Council for studying mysteries, and the exhortation of our Holy Father to do this in a spirit of piety to promote our spiritual progress. In Case You Donq: Know ~Twelve years ago the Salvatorian Fathers inaugurated ~he devotion known as the "Priest's Saturday." It consists essentially in offering Holy Mass, Hbly Com-munion, all prayers, labors, sacrifices, joys, and sorrows on the Saturday f011owing the First Friday of each month for the sanctification of all priests and students for the priesthood throughout the world. Literature explaining the devotion in detail may be obtained from the Salvatorian Fathers, Publishing Department, St. Nazianz0 Wisconsin. "To de~,elop in souls a strong permanent devotion toward Our Lord in the Sacrament of His Love by concentrating attention on the Eucharist during thirty consecutive days," the Fathers of.the Blessed Sacrament organized a movement, which is now enriched with indulgences, fo~ the observance of April as the "Month of the Holy Eucharist." For full information wirite to.the Fathers of the Blessed Sacrament, Desk: M.H.E., 184 East 76th Street, New York 2, N. Y~ ~ new quarterly review, Catholic Action, is now published to provid~ for the special conditions, needL and opportunities of Catholic Action in India. The magazie is published at 2, Armenian Street, George Town, Madras, India. Ann.ual Subs.cription Re. 1-4-0. Our Lady's Press Mart, P. O. Box 122, Passaic, New 3ersey, offers gratis attractive "Go to Mass Sunday" ~tamps suitable for use on letters, packages, and so forth. Requests for stamps must be accompanied by a self-addressed stamped envelope. 314 On Reading a!: e Claude Kean, O.F.M. ~T CAN hardly fail to Strike the newcomer to religious life as odd--this reading aloud of pious books during meals. What, he wonders, is the purpose of it? Is it to expedite meals? Or to safeguard communal charity? Or to expiate the self-concession inherent in eating? Or, at least on fast days, to divert the mind from the menu? It is not long, of course, till he finds the answer: that, just as restaurants add music to meals for the consumer's pleasure, religious refectories add reading to meals for the consumer's profit. This profit can,. undoubtedly, be substantial. The refectory reading can draw our minds, after a morning or an afternoon of distracting duties, back from the perimeter of religious life to the Center; can "knit up the the ravell'd sleave of care"; can freshen our spirit and fill anew the wells of our motives. But it can do these things only if several conditions--quite .obvious, yet quite often ignored are posited. First, the reading must be heard. Normally, it will be heard if the reader observes Father Pardow's simple rubric: Open, your mouth, and,read slowly. There is the whole crux of the matter. A lectern, rightly placed, can help; and, in large refectories, a public-address system can help even more. But, as trained actors have proved a thousand times over in whispered lines, the audibility of a voice depends not primarily on bigness of volume, but on sharp-ness of diction. Barring marked impediments of speech, then, there is not one reader in the religious community who cannot be easily understood if, in the phrase of Canon Sheehan, he will "~bite off:. his words, as riflemen bite their 315 CLAUDE KEAN Review for Religio'~s cartridges,, and chisel:every~ consonant, and giv~ full scope to every vowel. Nekt to ~nunciation comes .interpretation. It would seem that, under this heading, a curious tradition governs mu~b bf our refectory reading:xhe traditiori°ofut'ter~.imp~r~: sonali'ty. Perhaps from"promptings~of humility, we'strive to sou:nd not like ourselves Or. lille any recognizable person at all, but like some generic concept of a religious. To that end we affect a voice suggestive of a~cold in the head: a voice - that is toneless, lifeless, remote, altogether detached from its posseskor; a voice that, shorn of allaccidents, comes forth before mafiklnd as a, sheer essence. We read .every word like every other word. We reduce all the author's thoughts " to a common denominator of impassivity. His challenging ~question-marks and his indighant exclamation-points w.e turn ~like'into prosaic periods. If dialog odcurs, we flatten it into monolog. If we come to a passage of poetic beauty.- we read it as dispiritedly as though w~ were reading the cdnstitutions of the community. And this is.passing strange. An hour or two ago, in a classroom, We read aloud a story so imaginatively that our young listeners hung on our every word; and now, inca refectory; we read aloud another story, or at least another book, so'perfunctoriIy that our religious hearers nod' over their plates. Why the sudden declension.from Dr.Jekyll to~'Mr.' Hyde? °WSy the horreht change~ fro~ entirely natfiral reading to entirely unnatural chanting? from a "stylethat vivifies a text to a style.l:hat embalms it? We .are, indeed, not to "tear passion t6 tatters" in our reading: we are not to over-read. -~But neither are we to under;read. Good reading is nothing but intelligent reading. And religious self-effacement demands neither the privat.e nor the public abstention from the. use of intelligence. The Horation precept still' holds: ""If you want me ,to 316 ~epte~nber, 1946 ON READING AT TABLE weep, yoti yourself" must-first grlev .'- The :interested listener still 15resupposes'the interested reader. A,nd, instead of a. drably~ ascetic feature of our daily schedule, what a profitable and pleasurable pastime might our table reading become if all our readers were, to read, not "in.,mournful numbers," but,in~tories thatovariously "echoed the sense" Of what. they read! Much of the prosperity_ of reading, it is true, depends upon the book: And 14ere let superiors remember that books, like music, fit particular purposes and occasions. Bach and Beethoven and B'rahms are masterly music indeed; but, as tests have proved (as though proof were needed!-), they are not good dinner music:, The subtlety of Bach~ tl'ie e/no-. tional inten~ity~of.Beethoven, the massiveness of' Brahms impede digestion, instead of promoting it. On the other hand, Strausi is ggod dinner music:~ for the most part light-some; melodious, and not too profound. In'a similar~ay, many books of devotion, :though in themselves excellent;-are not good table reading. -Contro-versial works aye not, nor are scholarly works of apologet-ics, nor are solid treatises on asceticism. Close concentration and happy digestion do not get along well together. Saint FranCis de gales, .for "that~ reason, advises against mental prayer ~immediately after a. meal, "before digestion-, is adxianced;" .citing.~not Only the diffidulty of concentration when-ori~:is "heavy .and drowsy," but the positive danger to.14ealthinoit. And is it hot at[ least conceivable thxt.some off,the stomach ~disofde'rs n'ot uncommon.among religious can~be~ofra~ed0to the tieayy.literary fare.serv_ed at our m~als.: thd .bookS:of unrelenti.ng s¢tf-an, alysis,.~the pon~derousotrea-tises on ,th~'~irows,; the.~un.relie.vedly.,statistical bi~graphi~sof the'saints? ~ ¯ One mother superior told the writer not long ago that, weary of high and dry books, she had appointed for table 3 CLAUDE KEAN reading an excelleiit novel by an excellent novelist, White Fire, by FatherE. J. Edwards. S.V.D. Though a few rigogists in the communiyy frowned at the, innovation; the majority of the sisters rejoiced. Here, for once, was a book to which they could listen without effort; indeed, a book which they could follow daily with bated interest and yet not without genuine spiritual profit. From the trials of a real flesh-and-blood nun, "Sister Agnes," they derived more practical wisdom than from whole libraries of abstract ascetics: Would the ~xperiment of that superior not be ~orth duplicating in al! communities? Is it against a book that it excite interest? that on occasiofi it even provoke good-humoredlaughter? Must we eoer eat our bread in serious-. nes~ and sorrow, as though joy w~re not a gift of theHoly Ghost? If Our Lord "taught in parables," is it undignified for us to listen to parables in the form of religious nov.els? If almost every word that He utterid was fringed with the pictoriM and often even the poetic, do we indulge in unseemly leyity by preferring the colorful and concrete religious bool( to the vaporous and abstract? We,live in an age of excellent, Catholic writing: of first;rate biographies[ such as .Walsh's Theresa of Aoila. Feeney's American Woman, Maynard's Too Small a World, O'Brien's Enter Saint Antl~on!1,~Sargent's Mitri, Repplier's dunipero Sera or Mere. Marie of the Ursulines; of well-Written novels, such as'those of Benson and Shee-ban and more recent writers like Edwards; of attractive works of apologetics, such as thoseof Chesterton and Lunn; of Nell-edited Catholic rnagazines and papers, replete with articles of current "interest and importance. Why, in the midst of such plenty, should we keep to a starvation diet? 318 ' Preparing t:or t:he Lay Apos!:oh !:e 3ohn A. Hardon, S.3. SOME time ago, one thousand Detroit public high school students and their teachers filled the Rackham Memorial Hall to listen to the devout recitation.of the Hail Mary! The Ave Maria was part of a dramatic story a young man was telling about a Canadian commando who seems to have been miraculous!~ cured of blindness by our Blessed Mother. o How did such a Catholic subject as. devotion to Mary ever get a hearing in a public speech exhibition? before an auditorium full of non_-Catholics? and .the whole affa~ir sponsored by a large secular university? The answer-is: Catholic Action through t~e Sodality. We must all be aware of the interest manifested by the late Holy Father and by the present Pontiff in the forming of a lay apostolate and of their wish that the Catholic school be made a training ground for such an apostolate. These facts were made quite evident by the letter to the superiors general of all religious institutes on the "Pro-motion of Catholic Action.'~' This letter, written in 1936 by the Cardinal Secretary of State in the name of Plus XI, was quoted in full in REVIEW FOR RELIGIOUS (September, 1945), and was accom-panied by a very complete commentary by Father F~fincis B. Don-nelly. It is one thing to know the fact that the Holy See. wishes our Catholic schools to be a training groun~ for the formation Of lay apostles; it is quite another thing to determine the meang o~f accom-plishing this purpose. Space fdrbids our giving ~ here an extended study of all the different ways in which training lay apostles can be integrated into the regular program of a Catholic grammar school, high school, or college. There are many methods of doing this:, and the teacher's own ingenuity will suggest scores of ways besides the one here detailed. But the writer's experience is limited to the effective-ness of one method of" dovetailing Catholic Action with Catholic education. The method in question is extra-curricular speech wbrk in high school elocution and debatifig. Elocution in its variant fo~ms---oratory, declama'tion, and dra- 319 JOHN A. HARDON Review for Religious matic dialog has long been recognized as an excellent medium for "d~vel6}ing the-intellectual and emotional talents of young students. But it can b'e much more than that. It can become the instrument f~f~aining"them tO give'that evidence of the faith within them of which we'American Catholics are so sorely in need. Once a teachdr df eloquence becomes convinced that his or her trainees can be inspired by higher ideals than mere excellence in vocal expression, then what began as-at~ elementary ~btirse in speech:culture become~ overnigh~'~ dyn~'.mi~ an~t almost r~sistless force of tl~e 'apostolate. No secular sub-jec(, be'it ever so nbble, has the power ofqhspiring young minds with ~the s~me enthusiasm that is evoked by the simplest truths of our ¯ Catholic 'faith. But there is more than inspirational value to this change of atti-tudd. As soon as a definite apostolic turn is given to elocution sub-ject matter ~nd technique, oppdrtunities will be found without even lookir~g'for them top~ut the ammumnon°t9 immediate use. In many ci'ti~'s tl~er°~ are forensic l~a.gues with mixed Catholic and non- Cat.holic membership. Ih such places Catholic studenf's have all the room they.w.ant to give express.ion to the ideals and principles of the religion th,ey profess/ This does not mean that every elocution, piece ips9 fdcto becomes a vehicle for Catholic propaganda: but it does ,mean that eyeiy speech cariies.enough of the substance of the faith to impress the ndn-Catholic 'audience that, "Here i~ something dif-fe'rdnt. It's good:and it's Catholic: ': " 3~V'hen,. for ek.ample, a young man gives 'a,n' oratorical piece like "T'h~ Easter 'Message from Co'r~regidor~'' even the most blas~ are bound to li~te~n sy~mpatbetica, lly. He quotes, the words of the an-nouncer of the Voice ~'o~ Freedom thht" fateful Easter morning of 1942: "People of the Philippines, .do nbt despair. Your deliverance is near at hand. Likh your Mas~t~r before°':you, you have been betrayed into the hands of your enemies. Like your Lord and Mas-~ tel you have been beaten and tortured and put to death. But like Him tOO, you will soon rise again to a glory and a peace that you have never known before. People of the Philippines do not despair." When words like that are spoken,, it doesn't take a Catholic or iven a Christian to appreciate the depth of human, feeling hidden behind ihem. But the important thing for our purpose is that they were_ originally spoken-by a devout Catholic, Colonel Romulo, aide to the late President Quezon of the Philippines. And they carry the sub- 320 September, 1946 PREPARING LAY APosTLES stance of a penetrating truth: the rederfiption of mankind by the death of Christ on the, Cross. So much for elocution as a suitable medium for cultivating~the apostolic spirii in our students by .giving them first hand oppor-tunities of'putting this spirit into practice. Another means'that has _been found even more effective in this respect is interscholastic debating. As an outlet for Catholic ~Action, debating is~only just beginning to be exploite~d .by our teaches of forensics. A case in point is the State of Michigan where out of two hundred high schools in the'forensic league all but five or so are secular institu-tions. .This argues to~ an oversight somewhere. Either the p~blic schools are~ misguided in the emphasis they place on" forensics, or we Catholics have not yet come to realize that there are more than~ edu-cational possibilities hidden in this field. It may sound romantic to talk about high school teensters,getting up in a ~ublic forum to defend some elemental troth like the charity of Christ in a godless world. But they doit. The aildience may be indifferent or unfriendly, and there is always the clever witticism to take from "the gentleman on the opposition." This offers no diffi-culty at all. The teensters enjoy the smell of battle aiid soon develop a cast of mind that practically nullifies a purely secular approach to'any stibject, political, social, or economic. Many examples could be given to illustrate the effectiveness of debating as an entree into the lay apostolate. On one occasion, during a city wide tournament, twelve of our debaters were defending Pope Pius XII's Five-Point Plan for World peace.Their opponents were eight ottier groups of high school students from as many dif-ferent secular institutions. One of the coaches openly criticized the program our young men were following: "Cut out that religion stuff. R~ligion is all right iri church, but it has no place on a debate platform. If~you want to get any decision from the judges, you'd better change your method of argument. ,You'll never win a debate that"way." Well, he was wrong; because the young Ciceros not only Won a debate but ran off'with the whole.tournament. Another timei~while debating with an out-of-town fsublic school on thd'question of a federal world government, the,first speaker on the affirmative did not defend.the affirmative. He brok~ into a tirade that lasted ten minutes, defending a world order in ~vhicb the Providence of God woul~l' not"be recognized. "What has .religion got us any-way~ Nothing but wars 'and misery: After all, we are masters of 321 JOHN A. HARDON Reoieto for Religious our own destiny. Let us work out a plan of world peace in which every notion of a power higher than man's will be scuttled." This might have beeh ranting nonsense, except that the poor fellow was dead serious about what hewas saying. The logical thing for our first speaker to do was to forget all about his own prepared talk 'and answer the blasphemy. So be spent his ten minutes of allbted time defending, not a substitute for a world government, but the recog-nition of Almighty God in the world which He created. Incidentally there is a peculiar significance in th~ choice of sub-jects or resolutions for. interscholastic debates. Individual schools do not choose a subject but the choice is made for them, apparentl~, through the National Educational Association and according to the recommendation of the Federal Government. Only one subject is given out each" year. It is the same for all the high schools and col- . leges throughout the country, As a matter of policy, the annual debate topic is being discussed in Congress during the very time that student polemists are threshing out the subject among themselves. All of th~s is part of our democratic system, whereby national issues are first ~ired among thg people before official action is taken upon ¯ them by the government. This emphasizes the.importance of our Catholic schools' . taking advantage of their democratic privilege to instil some of the principles of Christ into the minds and hearts of those who hardly know Him. And along with this positive indoc-trination of others, the students are training themselves to become what the late Holy Father made bold to call, "Bearers of light, helpers of the Holy Spirit, auxiliary light-armed soldiers of the Church."' A word is in place on the ranks from which the young men' were drawn for this basic training in the apostolate that we have reviewed. They were Sodalists, actively interested in promotiiag the apostolic aims of the Sodality. Many of them were members of a local Catholic Action cell where they received the backgroflnd and inspiration necessary to appear in public as youthful exponents of their faith. It took courage to do what they did; but the courage was never lacking. Sometimes their efforts were repaid with the high compliment of imitation. They might come back to a return engagement in debate and listen to the opposition non-Catholic, of course defending -the Pope as" an authority in politics and the social sciences. , An objection might be raised that it is time enough to introduce Catholic students inl~o the lay apostolate after they have finished their 322 September, 1946 PREPARING LAY APOSTLES formal studies. Then too there is the question whether the secular clergy and not religious are to take the 15fimar~r'.and~almost exclusive initiative in the promotion of Catholic Action. To both these ques-tions we have the authoritative answer of Plus XI in~his Apostolic Letter to the Brazilian hierarchy, October 27, 1935. His words deserve to be me, moriz, ed ~by every religious who is sincerely interested in th~ apostolate of the laity: "Surely the most p6werful and far-flung support o~f Catl~oli~ Action may be expected from the numerous religious institutes of men and vi'omen wl~ich have already rendered such signal services to the'Church . Religiofis men and women will he!p'Catholic Action in.~a very.spec!al way if they strive to prepare for it from their earF, est years the boys and girls whom they have in their schools and academies. These young people should at first be g~ntlV drawn to a desire for the apostolate, and then should be steadily ~nd earnestly urged to join the associations of Catholic. Action; and ,where such associations are wanting, they should be promoted by the religibus tb~rnselt~. Surely there is no bettdr way and no better opportunity for training young people in Catholic Actioia, than those which exist in schobls and cblleges.~' -One las~"pbint needs to be cleared up. The objection might be made that our Catholic schools already have as many organizations as the student body and teachers can manage. More additions would be useless'~here they would not be a positive.burden. In any case, there is no rriore room for organizations of a spe.cifically apostolic, cl'iar-acter. It will have been noticed in the present review of "apostolized'" speech activities that they were first and foremost,a sodality activity, o In other words, promoting the work of the apostolate among our students can and in most cases.should be the immediate work of school organizations which are riot. 0penly and avowedly "Catholic Actionist." Pius XI is explicit on this point, in the letter which he wrote to the Hierarchy of Brazil iff 1935. Touching this very ques-tion, he says: "Thus also the associations and institutions which have for their purpose the spread of piety, the teaching of Christian doc-trine, or any other form of social apos~01ate, will bec6me ai~xiliary forces of Catholic Action. and without departing in any way from each one's peculiar sphere, will happily secure that concord and har-mony, that organized co-operation, and that mutual understanding, which We have ceaselessly recommended." 323 . ur Lady s Rosary . A Adam C.-ElliS, S.J:,, ". "- ~ . . ~ " ~C~6BER is. t~e', month~ p~ OuE Lady'~ Rbs~ry. Throfighout ~the Catholic ~world pri~st~,,-,.rgligio~s~ and men and~women of,every walk of life vie with ~ach other to,do honor to ~Our Lady by the daily recitation "0f the ros?ry? R may be hel~ful-~as-a ~timulant ~'for 6u~ ~evo~i6n,~'t6~re~all the 6rigin, hature; and onditi6ns of this p0pp[ar devotion. , . .~ ~ . . :, ~- ° ~" " " o The Our Father ¯ T~e most . precl,o, us of~fie 3ral pr ~r~ ~n t~ tr~as~r tb~.~Ch~r~h ,is un~oubt~)y th~ Q6r.Fath~T. ~Cbri~t Him; s~l~ taught this prayer to His,disciples when they ~arn~stly as~d~Hxm.: ;Eord~.;~acb' 6s to pray,~ ~wn as ~ohn~likd~is~ ta~t,~i~ 'disqi~l~s" (U~k~ 1'i": '1~) :~" '~nd'th~'~t~Xv%~ ~or~-s Prayer as g~wn to.us by Saint Matthew m hxs Gos-pel'S( 6:9-.13) became the daffy prayer ~, tile first.Chns~ fiansz.as, w~ll,as,~o~ alhth~ ~a.kh~Ldo~-,.through ,th~ ~n~ "" I( We f&~ll'that :6~"~t3 the~l~ttdr half'of ~ntur~, ~h~ ~h~ art ot p~ntmg. ~s ~nwnt~d, ~only th~ nob~l~t~ could r~ad.an~ wnt~, a r~. not surprised; to l~arn that,th~ p~i~cip~! d~vo~ion~ ~a~th~ul~ at~.larg~was.,th~ r~p~tition~o~ th~ Ofir Fath~i~ th~ 9~ghth c~ntury, th~ p~mt~nt~als, .or books.r~lat~ng t0 p~mt~nts, pr~scr~o~d, var~ous p~nanc~s ot tw~nty,,,ntty, o~ mor~ Pat~r.Nost~rs. ~gain, in th~ cours~ o~ th~ early.c~n-turi~ s o~"t~ ~Middl~ ~.g~s~ w~n-.th~ lay 'brothers "in r~ligious orders b~cam~ .distinct ~mm'~h~ choir mofiks~ th~ ~orm~r, who w~r~ illiterate, r~cit~d on~ hundred and fifty 324 OUR LADY'S ROSARY ISater Nosters in~plhce'ofithe one.hundred hiid fi~ty psalms which were recited .in choir.as part ,of" the~DixCine O~ce. O~rig'in' and U~e of P~r B~ads use of One and the same prayer spon-a methqd Q( counting ~the number of p~ayers recited. At ~st ~e count was kept o~ one's fi~- gers. Then ~he Fathers of t~e ,Desert, following t~e example of St. Anthony, t~e F~rst Hermit, collected a.num-ber of pebbles and laid,them aside one by one as they recited t~e~r prayers. In the West th~ uAe of pebbles was soon replaced by gg~ins of bernes, seeds, bone,~or ~ood, ~attache~ to ~ach other by a cord. In~.the course of time such a string~of grains o~ beads was c~lled a paterno~ter~since it~ .~as. used ~o~t freq~e~ptly~ for the. recitation o~,,the Our Fath~r.~ .In ~be thirteenth centut~ the ~anufac~urers o~_ these,, articles. ,. ~ere known as paternosterersi and, almost everyx~here~ i~, Europe ~hey formed a recognized craft guild of consider. hble importante. P~,t3rnoster-Row in ~ondon preserves the memory of the strest in which th~.ngl~sh craft-fellows ~o~regated. That such beads ~ere in use in the ele~en~lf century is evident fr~ M~lmesbur~-who relates that the Countess Godiva bf Covehtry (circa 1075) left by w~l(to the ~statue of a certain_ monastery."the,,ci[clet 0f precious stones wfiich she. had.threaded on a cord in orderthat fin-gering them qne aft~ a~other Sh~ might count-tier, prayers exactly.'~ .The ._~ilit~rY ~orders, ~otably the. ~nights Templar of St. 3ohn, adopted the paternoster beads as p~art ~f.~he,e~uip~ent of hY members., The~e paternoster beads were also.,used ~by ,the laity in general and were,openly, carried as a s~gn~ of penance,, espdcia~ly bY b~nds of pilgrims who v~sited the ,shrines,~ churches, ~and other holy places, of Rome in procession: ~ : -" ~ 325 ADAM C. ELLIS Review/:or Religious "'Ave Maria" _or "'Hail Mary'" The .Hail Mary owes its'origin to certain pious persons who joined the words of the Angel Gabriel" with those of St. Elizabeth to form a greeti~ng and salutation in honor of the Mother of Christ, hence the name-"Angelic Salutation." It was .repeated many times in succession, accompanied by genuflections or some other.external acts of reverence. Thus a contemporary biographer of St. Albert (died 1140). tells us: "A hundred times a day he bent his knees, and fifty times he prostrated himself raising his body again by his fingers and toes, while he repeated at every genuflection: 'Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women, and blessed is the fruit of thy womb.' " This form constituted the whole of the Hail Mary as then said, and"the fact that all the. words are set down in this biography seems to imply that the formula had not yet become universally familiar. But by the end of the' twelfth century it was in common use in many parts~ of Europe. Pope Urban IV, who died in 1264, granted an indul-genc~ to all Who added the'words ",Iesus Christ, Amen" to the form quoted above. It was in this form that~Thomas ~ Kempis recited the Hail Mary at the ~nd of the thirteenth cent.ury. The second half of the Hail Mary begins to appear in the fourteenth and fifteenth centuries. St. gernardine of Siena added to the Angelic Salutation the words: "Holy Mary, Mother of God, pray for us.sinners;" And at the end of the fifteenth century, in an ordinance of the Arch-bishop of Mayence (1493) the longer formula, "Holy Mary, Mother of God, pray for us now and at the hour of our death, Amen" appears, perhaps for the first time. The complete form of the Hail Mary, as we have it .today, was included in the various breviaries used by the diocesan 326 September, 1946 OUR LADY'S ROSARY i~lergy and by the religious orders, though occasional ~light variations in form are found. This complete form is recommended b~r the Roman Catechism in 1566. It received final approval when Pope St. Pius V, in'the new edition of the Roman Breviary promulgated by him in 1568, ordered it to be recited by .all priests before the singl~ canonical hours, together with the Pater Noster. From tl~e breviary the complete form passed into general use ~amo~g the faith-ful. Rosary Beads As we saw above, the paternoster beads were used by the laity as a substitute for the Divine Office, and for this reason were sometimes called "the psalter of the laity." At the 'beginning bf the eleventh century, the custom was introduced of adding the angelic salutation to the Our Father, and for a while some of the clergy, religioias, and laity recited 50 or 150 Pater~ and Aves on the paternoster beads. Gradually thecustom of reciting 50 or 150 Aves only on the beads came into vogue, and it was probably this form of prayer which was popularized by St. Dominic at the suggestion of the Blessed Virgin. 'The Roman Breviary, in the fourth lesson for the Feast of the Most Holy Rosary, tells us ~hat when the Albigensian heresy was devastating the country of Toulouse, St. Dominic earnestly besought the help of Our Lady and Was instructed by her (so tradition asserts) to preach the Rosary among the people as an antidote to heres.y and sin. That this form of devotion was known before the birth of St. Dominic is clear especially from two sources. The first is the so-called "Mary-legends" according to one of wl~ich, ~ating bac~k to the early twelfth century, a client of Our Lady who had been wont to recite one hundred and fifty Ayes every day was bidden by her to say only fifty, but more slowly. Again 327 ADAM C. ELLIS Review for,Relioious iu~,the~'~twelfth centur¢ this form bf prayer was, recom-mended' to, the.: anchoresses of~ England-and practiced by. them, as aplSearg from the ancient Ancren Riwte which was written~abotit the middle of' the ~tw.elfth centur~y. In th~ course of:time the one.hundred and fifty beads ivhich the Ave'Maria was recited b~came distribute'd into decades~ or' seriesof ten, separated from one another by a large,grain or bead on which is r~cited a Pater Noster; and by the middle of th~ fourteenth century the use of such beads had spread rapidly. In 1469 Sixtus IV called these beads the "Psalter of Our Lady" and encouraged their u~e by grantin~ ind~ulgences. The° religious orders, notably,~, the Benedi~ctines, .t_he Cartbusians, and the.Dominicans, retaingd the use bf the b~ads made u~'~f fifteen dedades. But amon~th~e,faithful-the, o smaller beads o of. five decades., became;., popular., in¯ .~ the~ c~ourse ot~time~ The Gloria Patti .wa.s-added to each decade 9~n1~i in,~ the seventeentfi ce~n.tu~ry in Italy. The custorfi o~ reciting; the Creed, a Pater, and .three Aves a! the:beg!nnil~g of ther~s~ary, i~ l~udai~ie'; but it . is . not necessary for the g~ining of~any ind~t~lgences. It originated in Germany,'-fir~t by ~cii~i.n~ ,the Creed at the beginning, ~o ,w,bich was,a.d~$,d, about the middle Of tiae 18tb century~, a~ Pa~ter,,, and three Ayes for an increase in the three t.h,eo, logical~ virtues.-- faith, ho~e,o.~and cha~rity. In Spain a~d in Spanish spea.king countries, the Creed, Pater, and three Ayes are addedat the end of the rosary. Meditation on the. Mysteries ,.~ . Thus in its external form the rosary was established little by little; and' it was a long time bef0re.,the custom ~f meditating on the mysteries of Our Lord's ~ind Our Lady's' li~res.while saying it,was introduced.~ At the beginning of the fifteenth century a Carthusian of Wreqes is-~aid to have 328 September; 1946 OUR LADY'S ROSARY "first introduced into '~the: rosary a~mystery of. the-lives~of Jesus and Ma.ry by ~a, ddi~g,~some w~ord~ to the end of the first half .of the° Hail,Mar~;~. His "ros~ar~ ~as composed of-fifty, Ayes arid fifty mysteries. ~ ~s still done ~n Germany and other ~arts of the world today, the firstAve ran thus: ,.-Ha~l Mary, .full of .grace, the Lord.~s w th t~ee, blesped ar~ thou amongst )vomen, ~ndblessed ~s the frmtof thy womb, Jesus, whom, by the message qf.-the angel,~thou didst c0h: ce,ve of the Holy G~ost, Amen. Th~s innovation met w~th a hearty reception and was taken up by the faithful. ~]an ~ Rupe,,~ famous D6~nlcan preacher, CbmpoSed one hun-dr~ d ~and fif[y phrases one for each of t~e Aves of Mary s Psalter. Later these numerous mysteries were lessensd, an~ a~gq~ the year 1500 the Carthus~an Landsberger guid~.f0r the ~i~a~ion 0f ~e~r o~sary (of fi~e dec~des)' "in Wfii'ch ~e.ass~g;s'~o the:first ~tW~'decade~ the m~ditation on the p~incipal joys'6f'Mhry; for ~h~ twd fol10wing, the" meditafion on the sorrows of Jesus and.Mary; and f6r the fifth, ~he mgs~e~es of'the glor~ficatioff'~f Jesus and Mary. In 1483 we find a~'r~sary bf fifteen mYsterieso~ly~ne mys~er~6; ~each decade;" Und they c0rr~spond with Our present m~gtefies ~xqe~t for the ~last, which was the L~st Judgment instead of the Coronation of Our Lady. In~ 152:1 the D6minican, Albert 0~ Ca~tell6,:phbli'~hed ~in Italy his book 6nth~ Ro~afy.~ In it~he' indicates ,various ~ethods'6f'- saying ~he rosary; among others, that of the fifteeff teries in actual ~use today . ~ ~ In his Bu.lk0f September 17,: 1569, P0~e St.~Piu~°V for~he'first ~ti~e 0~ei~l~y~efitions meditad0n on tbe~li~s of~Chrb~'"~fi~::gf H~s M0~ber t0'~ be .m~de ~whiie :s~.in~.~th~ rosary-. ~:H~ states'.~Bat~.~p to tfiht't~me~med~tat~bn~on mysteries was not required; but he also a~rms tha~ from that d~y on'fifteen':Pat~rs ~with,dne hundred and fifty Ayes, distribute~,~in decades~ with ~editation on.rthefifteeh ~mys~ _ 329 ADAM C. ELLIS ~ Review for Religious teries, constitutes the rosary essentially. Indulgences for Saying the Rosary " The Official Collection of Indulgences, ,published by the Holy See in 1938 under the title Preces et Pia Opera lists the following indulgences which may be gained by .any Catholic who recites the rosary, even though the beads used are not blessed (No. 360) : 1. An indulgence of five years whenever a third part (five~decades) of the rosary is recited with devotion; " 2. An indulgence of ten years, once a day, whenever a third part of the rosary is recited in company with others, whether in public or in private; also a plenary indulgence on the last Sunday of each month, provided the rosary has been recited in common at least three times in any of the preceding:weeks; confession, Co~munion,'and a visit to a church or public oratory is also required to gain this plenary indulgence. 3. A plenary in~tulgence, on condition of confession and Communion, is granted to those who piously recite .a third part of the rosary in the presence of the Blessed Sacra-ment, either publicly exposed, or at least reserved in the tabernacle. Note one: The decades may be separated, provided the entire rosary (five or fifteen decades) is'said on one and the same day. Note tu~o: If, while reciting the rosary, the faithful are wont to use a pair of beads blessed by a. priest of the Order of, Preachers, or some "other priest having special faculties, they may gain other indulgences in addition t6 those enum-erated above. Thus far the Official Collection of Indul-gences. It may be well to mention here that ordinarily one can-not gain various indulgences attached.to one and the same 330 September, "1946 OUR LADY'S RO~ARY pious worl~ unless.one repeats the pious work for each indulgence. However, in virtue of a privilege granted by Pius X on Jurie 12, 1907, one may gain not only"the indul2 gences mentioned above but also the Dominican and the Crosier indulgences provided the beads have been specially blessed for these latter; and on February 17, 1922, Pius XI included .the Apostolic Indulgences. Jt would take too long to enumerate all the indulgences which may be attac.hed to rosaries by way of a special bles-sing. Suffice it tc; say here that the Dominican blessing enables one to gain 100 days indulgence for each Pater and Ave;j the Crosier indulgence, 500 days on. each bead. Conditions for Gaining Indulgences To gain the indulgences one must observe the following conditions: 1. One must hold a rosary in one's hand and tell the beads as the Aves are recited. This is the general rule. How-ever, if two or more persons recite the rosary in common, it suffices that one of them use a rosary to guide the recitation; but the others must abstain from all external occupation which would imp~d~ interior recollection and unite them-selves with him who holds the beads (S. Congregation of Indulgences, January 22, 1858). This condition was explained and mitigated by another rescript of the same S. Congregation (November 13, 1893) to mean that the faithful need not abstain from certain small manual tasks which are sometimes performed in .religious h6uses during the common recitation of the rosary, but only from those occupations which impede interior recollection. Even in the case of a person saying,his rosary by him-self, Pope Pius XI (October 20, 1933) "deigned to grant that, whenever either manual labor or some reasonable cause prevents the faithful from carrying in their hands 331 ADAM C. ELLIS Reoieto.[or Religio~s according to prescription, either, tbe-rosary,.'or,a crucifix which has been" blessed for the" g~iining of indulgences of l~he~.r6saby or,of ,the ~,rYray of the C, ross, the faithful ma'y gain. those indulge/aces, provided that, -during~ the recitation of the prayers in ttuestion., they carry with them in,any way,the rosary or crucifix " 2. One must m'editate On the mysteries of the rosary. This was first prescribed by Pope St. Pitis V, and was con-firmed by'Pope" Leo XIII in his Bull,on"theMost Holy Rosar~r (No. xiii). Hence. as Leo XIII~poiiated out, one must meditate on the mysteries prescribed,, not on other great truths, for example the four last things. Nor is, it sufficient to meditate on only one or two of these mysteries during the ~ecitation'of the entire ro~ary. " 'In order to'facilitate the m~ditati0n"on the mysti~ries of the rosary, the custom has been introduced of ari'/it3uncing bfiefl~r, eitlSer .bef~r~ eacl5 ide~ade; or~ after the' firsv?part of each Hail Ma~y/the-mystery of tha( decade.~ Both methods aye usi~ful; 15iat'.'. fleitlSer :is- fiecessi~ty ~f6r gaining~the indul-geflces, ~in~eito~uffices to¯ c6flsider ~h~ m-~csteries ~mentally. " Pope Be~aedict'X~I:I in hi~s coh~ti~ution Pret[osius, ~May 26, .1 727, de~lares that. Simple,pers0ns wtio are incapable m~ditati.rig off the myste'ries 'fiaay conthrit themsel~c~s with the deVou[ reditation of the ro,sa~y in. °order to giin th~ indtilg~rice's: he "adds, nevertheless," hi~-ex'p~ess ffish°th~tt such persons ~raduaily~fbrm the habit.,of meditatin'~ on hol~ mys~fies?ofoOur Redee~e~r-and6f His Bl~sed M6ther'~ con formably" to the purigose of the rosary." In: practice,' a - sincere effort t6 meditate; even if the effort fails, suffices ~ to gain the indulgences." For~ the gainiiig ~f~th~ Crosier/and Brigittine. indulgences, meditation on the mysteries is not required. . " ¯. -Among' the faithful who ,recite the ,rosary of five decades every day the custom has established itself of medi- 332 September, 1946 OUR LADY'S ROSARY tating°ori the joyous mysteries on Monday and Thursday; oh the sorrowful rdysteries on Tuesday and Friday; and'on the .glorious. mysteries on Sunday, Wednesday and Satur-. day. During!Advent one ,may meditate on the joyful mys-teries on Sunday~, -during Lent on the sorrowful mysteries~ 3. Thebeads Used must be of solid material,, not easily broken, Otherwise indulgence~ may not be attached to them. Glass or crystal beads may be used, provided they are solid an~d compact, (S.~ Apostolic Penitentiary, ,December 21, 1925)" The indul~gCriees'~ are~attached to the grains or beads, not to the' cbainor cord which-holds them together. Hence a pair of beads may be restrung in any order without losing 4ts indulgences. A broken bead or two may replaced from-time to time, since the indulgences are put on the beads of the rosary as a whole. Our Lad~t'~s Garland of Roses The word "rosary" means a garland, wreath, or crown of roses. An early legend, which spread over all of Europe and penetrated even-to Abyssinia, connects this name with a story of Our Lady who was seen to take rosebuds from the lips~.of~ a youpg monk, when he was reciting Hail Marys, a~nd to weave them into a garland which she placed uppn her head. Devo.ut clients of Mary like to think that the five joyful mysteries constitute a garlan.d of white roses for Our Lady, the ~sorrowful mysterigs .a garland of °red roses, and the .glorigus mys.t.eri~es a garland o~ g.olden roses. -, .LAndiOur ,Lad~r ha~ show.nher"appreciation.of this devo-tion ~y giv. ing,o,her:protection,to.the Church, at large as well as to~individual memb~rs.ino:every walk¯ of ,life. ,.P0pe St: Plus V-~.~ttributed to her. inter~ession~.~gained, through the public recitation-6f th~ rbsary, by rhembers~of the.~R-osary Confraternity marching through~th,e:,streets ofoRome;, the gte~at~,v, ictory~.0f~ the ~Chtistian forces ino:,the" Battle of ADAM C. ELLIS Review for Religious Lepanto. This battle, in" which~the sea power of the Turks was brok'~n forever, was fought on the first Sunday in October, 1571. In gratitude for the victory, ,,the Pope ordered that a CommemOration" of the Rosary be made each, year on that day. Two years later, Pope Gregory XIII, at tl-ie request 0f the Dom_inican Order, allowed the ,feast to be celebrated in all churches which possessed an altar dedicated to the Hol.y Rosary. Similarly, after the great land victory over the Turks at Temesvar in Hungary on August 5, 1716 (the feast of Our Lady Of the Snows),.,Pope Clement XI ordered that the feast of-the Most Holy Rosary should be celebrated throughout the Universal Church, since the v.ictory was attributed to °the recitation of the rosary by the whole Christian world, as ordered by the Pope, to invoke Our Lady's aid in behalf of the Christian troops. When Our Lady'appeared to Bernadette at Lourdes and -to the children at Fatima. it was not by chance°that she held a rosary in her hands and taught them to recite it, telling them that she would bring peace to the world and to the hearts of herdevout clients'if they practiced the"de~cotion of the.Rosary. Today the Turks are no longer besieging the ramparts of Christendom, but a more "formidable enemy, modern pagan civilization, is threatening not only the Church at large but the hearts of her individual chil-" dren. Hence the need of an enthusiastic revival of the devotion of Our Lady's Rosary. Religious can contribute their share to this revival by renewing their fervor in regard to this devotion, and by inspiring their charges, young and old, with a love for Our Lady's Rosary., To attain this objective, it is .suggested that the various letters' and writings of Pope Leo,XHI on the devotion to the Rosary be read in the refectory or for spiritual reading during the month of October. They have been collected and edited in 334 Septernb~er, 19 4 6 QUESTIONS AND ANSWERS English by "Father William Raymond Isawlor, O.P., and are pub!isB~d by tile St.~Anthony Guild Press, Pate~s~on, New 3erse~: Tile beautiful ,encyclical letter of Pope Plus XI on the Rosa'r~y "i-nay also be-read with p~r0fi~.,~ It appeared in-an English translation ifi the Catholic Mind, November 8.1-9 3 7., -.Our eonsfitutiohs state: "In order that~ they be valid, confessions of ~ellcjious women mus:f be made in a place lawfully deslcjnated for the con-fesslons of women.~'- What. is the superior to do if the retreat master orders that all the confessions will ~be heard in the parlor because of the long hours required for.the many retreatanfs? The statement quoted from your constitutions refers only ~to con~. fessions of religious women made to a priest who has no special faculties to hear the confessions~of religious women. The retreat master, like the.ordinary?and extraordinary confessor, u.sually receives special faculties from the l~ocal ordinary to hear the confessions of the community to which he is to give the'retreat. Hence, as ~ar as the place is concerned, he can hear these confessions oalidly anywhere, But for the licitness of such confessions the place must be one approved for hearing the confessions of women._ Ordinarily the superior may take it for grarfted that the retreat master has obtained permission from the local ordinary to hear con-fessions in the-parlgr during the retreat if he states that he will hear the confessions there.- Should any serious doubts arise abbut the matter, they should be referred to the local ordinary. °3' May a reh~;ous put aside moriey, in the keepin~j of the superior tO be used as an offerln~ for a~ number of Masses to be sa~d' for her May the~ s6perlor general allow Sisters who have received money gifts on the occasion" of their golden jubilee to deposit a part of the money ¯ received with')he tre~surer°inrorder'~o ha\~e Masses sald-for themselves 335 QUESTIONS 'AND ANSWER~ ~S~ Review [or Religio~ aff_er, their death? M~n9 of these Sisters~ rio ,Ionggr~ h.age reJaf~lve~ who would,.;n a!l char!fy, haye the Masses said ~r fh~ [~pose of their .souls. ~ @hough received from different sources, we ~ve, put these two questions t0g~thel, ~i~ce they deal wi~h ~e k~mg~-'~u~jd~t: They differ only with r~gard to 'the source from ~hich the money for the stipend is ~derivgd. ~ ~ To begin wiih: unless the constitutions forbid it, a religious superior may allow her subjects to use small gifts for Mass stipends without any violation of poverty. If this can be done during life, there seems to be no reason why such sums may not be put aside for a fium~er of Masses to be said after the Sister's'death. The prescriptions o~ common life must alsb be considered in this matter. This requires that ordinarily the same permission would be granted tb all the Sisters;u~der the same dircumstances. For instance, it shofild ~e undelstoodthat this permission Wo~Id~ be~ given~tb all jubilarians. Or; ~n ohr first case,-t~e shperior must~be willing t0 allo~,all ~the~istdrs to set aside small~giftsuntil the required amount is reached. All such sums,df'm0ney, should be:d~posited with the treasurer"acCording tb~the regulations of the superior: " ~0~, ~'ln."Qhesqlons and~Answers'~ ~fo~ March, 1946, you slated~ thaf reli- ~i0us I;~;ng~ ih commdnffy ~ay ~alny~he lfidulgen~es ~f the ~onfrafernff~ of the~MosfHolyr Rog~ry, includlng~the tofies quofies~ indul~enc6~ on~ Rosa~ Sunday, by making the visits in thei~ o~n ¢bmmuhffy Chapel, provided they are enr611ed in ~the ~onfr~t~rnit~. ~hls dbes not seem fo bein-con, formity with a reply given by the~Sacre8 Penffegfiary on ~ovember 20, 1923. Please explaln. " ":~ Whe~ the ~nswer referred to above was written, it was based upo~ a,b~ief- dat~ August 1 1, 1871, and on a~escript d~ed~February 8, 1874, gr~ntin~ the privilege mentioned, to me~bers~ of the'Con-fraternity of the Most Holy Rosary. ~ We: mus~, co-bless-that the answer of the Sacred Penitentiary given on November 20, ]92~ escaped us. ~hile it is true that [~is was a private answer which ~as never publishe~ in th~ ~cta ~postoffcae Sedis, the o~cial organ of.the Holy Se~, still from the nature of the reply we most ~oncIude that i~ -is binding upon all, not merely upon those to whom the answer~ was given. This is ~the opinion of Roman canonists who ~ere con-sulted. " For'the benefit of our reade~K, w~ give ~the question propose~ to the Sacred Penitentiary in 1923, together with its teply: 336 September, 1946 .~ Q~/ESTIONS AND ANSWERS "Question: Do ~vords bf such a general import (that is, the privilege of gaining albindulgences in one's owri chapel) ,apply also to the toties quoties indulgence which may be gained on" the feast of the Most Holy-Rosary~ by,thosE visiting 'an image of the Blessed Virgin Mary exposed in a.church in-which the confraternity is canonically erected ? Reply: In the -negative." However; thos~ religious mentione~d above who are impeded from visiting such a church (becauseoof physical or moral disability) may ask ,their confessor ~to commute ~,the required visit to the specified church ,so that"they;-may- make the visit in.their own chapel (Code Commission, 3an. 19/1940): -, ¯ Has ~e Church granted ,an indulgence to relicjious for'the renew.al" of their, vows after receiving Holy Communion? +,Yes.~ On-Ai6ril !0, 1937~; the. Sacred Penitentia.ry granted~ an indulgence of-three years ~'to religious ~ of any order or congregation "who,. after offering the0H61y Sacrifice of the M~ss or after receiv!ng H61WCommunion privately renew their vows at least with a contrite heart." (Preces et Pia Opera, n. 695). ~33~ . May the profits from the sale of stationery and religious articles in a convent school be used to help students who seem to have a religious vocation to finish their education and to provide them with a froi~sseau ~and money for the trip fo the novltlafe? In either case the profits do not revert to the religious community, but actually go back to the students, though not to all of them. St_ill, if the other students are informed that the profits will be u.sed for_ these purposes, and if they do not object, the practice seems to be' permissible;o ¯ - ¯ May the profits of a school store be used fo buy refeE~nce book's, duplicat=ors;'and the like for the use of teachers in that school? May.they be ~pplled for correspondenc~ courses for the religious teacffers,~ especially when.the salaries'of these teachers are, not sufficient tO cover .the expenses for s~ch courses? (There i~ question here only of schools~ that. are :not owned .by rife Sisters themselves, but are'owned by~ the p,~rlsh or the dlo-cese. o ' ° 337 QUESTIONS AND ANSWERS Reoieto for Religious Since reference books, duplicators, and the lik'e are normal schbol equ'ipinent, they should be supplied to teachers by the school, and they remain the property of the school. Hence there can be no objection~(o using the profits of the school store for such items. Regarding the use of'such profits~to pay for correspondence courses for the religious t~achers, a distinction must be made. If these courses ate requi~ed by the,state law or by particular local circumstances to maintain the standing of,the religious teachers in the school in which they are now teaching, then the profits of the book store may be used for that purpose since such special courses may be regarded as a. part of the expense of running the school. By such use the profits are equivalently returned to the pupils, inasmuch as their teachers are better prepared to serve them in the class room in conformity with local regulations. If, however, these courses are intended merely for the personal improvement of the individual religious, the profits~of the book store may not be used to pay. for them, since the religious congregation has the obligation to provide for .~uch'courses. We suppose that the religious teachers are receiving an adequate salary. If the salaries of the religious teachers are not adequate, and the pastor tells them to use the profits of the book store as a supplement to their salary, then such profits" may be used by the religious teachers for any purpose whatsoever since they constitute a part of their salary. ~35~ Can ordinary flour, that is, the same kind of flour "l'ha'l" is used for baking bread, be used for making altar breads? What percent of wheat stated by the company would be valid for this purpose? How can one determine whether this flour has the ricjht amount of Whea~? The principles concerning valid and lawful matter for consecra-tion are found in dogmatic theology, canon law, and certain instruc-tions issued by the Holy See, p~irticularly an instruction issued by the Sacred Congregation of the Sacraments on March 26, 1929 (cf. AAS 21-'631; Canon Law Digest I, p. 353). From these sources we draw the following conclusions concerning the material, for making altar breads: 1. To be certainly valid and lawful material for consecration, altar breads must be made of pure wheat baked with water. 2. If another substance is mixed with the wheat to such an extent that bread made from the mixture would no longer be 338 September, 1946 QUESTIONS AND ANSWERS monly considere~d as wheat bread (for example, if the other substance would be of a quantity equa! to or greater than the wheat)-, this bread is.certainly not valid matter for consecration. 3': If another substance is~mixed with the wheat in a notable, .~hough .not an equal, quantit~,.'the br~ad is:to be ~considered~ dubious matter for consecration and is therefore not to b'e used. - 4. 'If only a slight quantity of some othe_r substance.is mixed with the wheat, the bread is.v.alid, but not lawful, matter for conse-o cration. ~. 5. Th£se who make altar breads should either make the flour themselves or should have some means of being sure that the. flour they procure is made of pure ~vheat.o ~- 6. Those who procure altar breads from others should take .appropriate means of knowing that the makers .of the altar breads are above suspicion and can safely certify that the altar bread~.are made of pure wheat. The foregoing are principles; and we can state them without \ hesitation. But we are hOt'equally prepared to answer the practical points brought;out by our correspondent. The editors have-fried to get some information concerning the contents of ordinary flour, but the information thus far obtained is too vague to serve as the basis for answering the questions. We shall continue to try to get reliable information; but it has occurred to us that in the meantime we might get much valuable information from some of our readers who make, altar breads. Hence, we should like to throw this question "open to the house." Can any of our readers supply us with helpful details concerning such points as the contents of ordinary flour and how to be sure one is getting pure wheat flour? Please send the informatign immediately, as we wish to publish it in our next number. '1646 Saint Isaac Josues Saint CRene ~oupil (164~2) Saint John l~alande 1946 339 THE MYSTERIES OF CHRISTIANITY~ ~ByM. ~J. Scheeben. Tr~nshted by Cyril ¥ollert.-S.J. ,, Pp. ix ~- ,834.,~ ~B. ,Herder, Book Company, It isn't often that~ comprehensive study of dogmatic theology appears in. the English l~inguage, arid much rareP still 'that such work addresses itself to the widest circles of the reading publ~ic, religious, lay, and secular. .,The work now appdaring in a crisp, moder~ English translation was first published in Germany in 1865, and was repeatedly~judged by stich competent seholars as Msgr. Martin Grabmann, Dora L. 3anss~ns, O.S.B.,~and-/~/. M:. Weiss':O.P., as (the Words are those of the last-named), '"'Ehe'rmost: origihal, profound and" brilliant work that recent [nineteenth century] theology has produced." " ~Time Yeas when °the very word th'eol6gical would deter all but tlid 15retlirdn of that ¢r~ft~°from reading, a work. Fortunately that da~r ~s~ passing: and the~non-theologians ~in ever'-greater numbers ar~ treatin~g themselves to the satisfying (and Sanctifying)." experience.' of learning m~,re about the doctrines ot~ theft faith.-~ The ~vieWer: orice encountered a" high-sch6~61~"gifl' ~eading~:athe'r' Ricl~i~by'~ tr~hslati6n of St, Thomas' Cor~tra Get, tiles., Oh being a~l~ed ho~ ~he liked it, she fe151ie~ v~iffi zest: "Oh, there's a lot~in it I don'toundefstand, but wh~t I, d6 ~n~/erstand, I really like!''~ In similar fashion readers of this,Scheeben w~ll find sections they will grasp.but vaguely, for mys-terids aremyster~e~ still .even to the theologically schooled; but they will gratefully go on tsoe'c't~io n"s thrilling ii~ their understandable depth and brilliance: ~ ~ -~ " It w, as the author's aimto deal directly 9nly with the most mys-terious phases of the Christian revelation, and to show how those great wellsprings of verity, when c6nsulted in succession, illumine and illustrate each other. He shows, for example, how the com-munication of the Divine Nature,in the proce_ssions of the Holy Trin-ity is the model, so to say, for the Incarriation of the Word, and how this communication projects the interior life'-streams of the Trinity into the external world of creation. -Man's-primordial integrity and original sanctity is seen to be the four~datio~i for the Godward devel-opment of created rational nature; but the awful drama of sin ("an ineffably great sin" as Augustine said) intervenes and leads in turn '- 340 BOOK REVIEWS~ to.~the detail~d)study of the ~r~atest revelation~ of all, Gbd~great pla.n of redeeming the slave by delFcering~up the Son.~of His love; in whom the.Fat~i~r ',~sees His own' image in a man" (p.~358). ~ ¯ ~_ ' The allur{ng presentation of redemption is straightway follbwed by its fullest realizatio.n,,the Holy, Eucharist. ¯ "Therefore the sig-nificance 'of the Eucharist comes to this;,- that the real union of.~.the Son of'God.with all men is ratified, completed, and sealed in it, a.nd that men are perfectly incorporated in'Him in,the most intimate, real. and substantial manner" (p: 482). " The section on the C~urch is a cogent handlin~ of that _now promin~.nt, doctrine of the Mystical Body, while that on .the_ Sacra-ments is focussed and~ sharpened by a~masterful essay on the. sacra, mental character, But such section-h~adings and short quotations do .s~cant ~ustice to the dept~h~ ar~d~: brilliance of the author's treatme, nr. This is a volume that will be gratefully received and pondered, for dt. enlarges our app~raisal of that pearl of.great price, ours since baptism,. our Catholic faith. I allow myself on~eomore sampling of the.styl~:i "The enlightened Christian need envy no one but ~th~ blessed in heax;enoon account of the ~ficidity, the depth, and the fullness of. their~ k~wledge.~But the same faith ~s that in which we a_~ticipate their. vision holds out to US ~he sure promise that its imperfections and_ obsc'urity will vanish if, ~ollowing its directions, we strive devotedly and persevering.ly.'to reach its divine object. Faith is the prophet within -~ur ~very spir~it, presaging t.he full unveiling of the mysteries oP God, the morning star o~ the da~i of eternity, the bread of.our child-hood in the kingdom of God, which rears us to the maturity of:.the wisdom of Christ" (p. 796.) GERALD ELLARD, S.,J. MAJ~OR TRENDS IN AMERICAN CHURCH HISTORY. By Francis X. Curran, S.J. Pp. xvili -]- 198. The America Press, New York, 1946. $2.so. Most readers of this REVIEW will be interested in Father Curran's sprightly volume, which might be described as a thumb-nail history° of Christianity in the United States. The author was interested in contrasting the steady "fi~suring" of the multiple non-Catholic sects with the continued expansion in our country of Catholic Chris-- tianity~ "Why has the Catholic Church in America the preeminent posii~ion it now holds? Could it have acquired strength, if it were unsuited to American conditions, if it were not as truly American as \it is Catholic?'" (pp. xiv, xv.) BOOK. REVIEWS Re
