Suchergebnisse

This study was undertaken under the leadership of the Ministry of Finance and Economic Development (MOFED) to assess fiduciary risks in using country financial management (FM) systems in full, or in part, for implementing Donor and Bank-financed investment projects in Zimbabwe and to identify risk mitigation measures required for such use. Fiduciary risk is the risk that Bank funds (or donor funds) will not be used for their intended purposes or that they will be used without due attention to economy and efficiency. In projects using country FM systems, Bank funds are potentially commingled with the country's own funds; therefore, a fiduciary risk assessment also needs to consider broader country PFM risks that could affect the fiduciary risk. This assessment uses a risk-based approach consistent with the interim guidance note issued by the FM Sector Board in 2009, entitled 'assessment of fiduciary risks in the use of country FM systems in bank-financed investment projects'; and supplemented by the framework methodology for channeling investment lending projects through country financial management systems and the approach used for regular FM assessments. The risk-based approach provides a ranking of the fiduciary risks to be managed as high, substantial, moderate, or low. The decision to use country systems for a specific project then rests with the project's task team, guided by the country management team, after taking into account this fiduciary risk assessment and other factors such as the nature and complexity of the project and an assessment of implementing entities.

Issue 54.6 of the Review for Religious, November/December 1995. ; Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ P.O. Box 29260 ¯ ~,Vashington, DC 20017. POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1995 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Adv#o~y Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read Joann Wolski Conn PhD Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living No\qt~MBER/DECEMBER 1995 ¯ VOLUME 54 ¯ NUMBER 6 contents 806 apostoJJC Witness Dorothy Kazel OSU: An Eternal Flame Cynthia Glavac OSU draws a portrait of Dorothy Kazel OSU with its spiritual implications for us today. 825 833 future church Opportunity. of the Jubilee Year 2000 Nesto~ Gregoire OMI alerts us to some actions that we might take in r~sponding to Pope Jo]m Paul's apostolic letter on the third millennium. The 1994 Synod: Uniqueness and Challenge Cassian Yuhfius CP gives a perspective on six differences present in the 1994 synod of bishops and three challenges for consecrated life. 851 868 leadership From Usefui Instruments to Willing Agents: Transforming.Leadership for the New Millennium Joseph A. Tetlow SJ reflects on the transformation of leadership through the perspective of five dimensions Religious Life Governance: Personal and Organizational Experiences of Power Beatrice M. Eichten OSF reshapes and reclaims power as a religious reality in view of authority and obedience. 802 Review for Religious 881 904 reJigious life Attachment, Belonging, and Membership: Commitment Style in Male Religious Communities James Halstead OSA draws a picture of the different lived mean-ings of membership in a r~ligious congregation. A Time of Blessing for Brothers Joel Giallanza CSC interprets the present moment in the church as an opportunity to act on the need for the word and witness of male, lay religious life. 913 918 mission The Missionary Heart Regina Siegfried ASC reflects on Precious Blood spirituality as a wellspring of a missionary heart. The Logic and Irony of Success in Mission A. Paul Dominic SJ ponders the Christian meaning of success when it involves missionary efforts. departments 804 Prisms 934 Canonical Counsel: The Potestas of Religious Superiors: Background for Canon 596 941 Book Reviews 950 Indexes to Volume 54 November-December 199Y 803 prisms One of the striking aspects of the pope's recent encyclicals, apostolic exhortations, and papal audience presentations has been their focus on a reconciling or unifying theme. Orientale lumen clearly is a call for even greater efforts in seeking a reconciliation between the Orthodox churches and the Latin-rite Roman church and the Eastern rites in communion with Rome. Ut unum sint looks to a time of unity for all Christian churches, founded on the reconciling role of the bishop of Rome. Justice for past wrongs is not a precondition, only forgiveness. Where liberation theology, in particular, helped the Christian community to see more clearly the necessary relationship of our baptismal faith and justice, the move-ment for human rights in all of its ramifications now appears to be entering a new depth. In the Christian dis-pensation, reconciliation is the heart of divine justice. God's just judgment in the face of human evil and sin takes shape in the reconciling life, death, and resurrection of Jesus. Only through Christian revelation do we find that justice finds its center in reconciliation. That is why St. Paul could exuberantly proclaim that we as ministers of Christ truly are ambassadors of reconciliation. Since the 1971 synod's document on "Justice in the World," there has been a certain amount of turmoil in the church, especially in Latin America, over the shape and direction of justice efforts. Religious life communities wholeheartedly took up the challenge of faith and its rela-tion to justice in their chapters of renewal and in their 804 Review for Religious production of mission documents. Mixed signals of encourage-ment and disapproval came forth from Roman dicasteries, from national episcopal conferences, and sometimes even from a divi-sive foment within a religious congregation itself. For those church congregations and religious life groups which had grown all too comfortable with a Western world middle- and upper-class lifestyle, living a faith that does iustice (and does not escape into a charity-alone approach) is to heed the call to conversion found at the start of each of the gospels. Necessary as this call is for every age, it took on a crucial importance in the post-World War II development of nations, particularly between northern and southern hemispheres. But as our past quarter-century experi-ence has brought home, the human sense of iustice runs inde-pendently of Christian faith, and for lay Catholics as well as for women and men religious iustice efforts can break off from faith roots. Then the result appears as a burnout activism, deeper divi-siveness, and greater iniustice. The call coming to us as we prepare to enter into the new millennium is not a reversal of our Christian efforts to work for a world in which there are more iust relationships among all peo-ples. The call is for us to keep our attention fixed on the heart of all iustice efforts which Christians exercise. An emphasis on righ-teousness only has led in our experience to conflict and further iniustice. Just relations in human living are doomed to frustra-tion and failure without a centering in forgiveness and reconcil-iation. If we ultimately are not about a ministry of reconciliation in our iustice efforts, we are not about a Christian ministry. Perhaps that is why each year we need to hear anew voices from heaven singing out "peace and good will" as we welcome God's own Ambassador of reconciliation. The Review for Religious staff prays that the gift of Christ's peace be given in abundance to all our readers in this Christmas season. David L. Fleming SJ November-December 1995 805 CYNTHIA GLAVAC Dorothy Kazel OSU: An Eternal Flame Note: December 2, 1995 ~narks the l Yth anniversary of the murder of four North American churchwomen, Dorothy Kazel OSU, Jean Donovan, Maura Clarke MM, and Ira Ford MM in E1 Salvador. When people discover that I am a member of the Cleveland Ursulines, the congregation to which Dorothy Kazel also belonged, they usually ask me if I knew Dorothy. Before Dorothy died on 2 December 1980, my association with her had been minimal, even though we had lived six houses apart on the same street in Euclid, Ohio for a few years. However, when Dorothy moved to our street in 1955 as a sixteen-year-old teenager, I was only a year old. And although she might have remem-bered me as "one of the babies on the street," I certainly would not have "remembered her! Five years later she joined my congregation. My first re.collection of actually meeting Dorothy dates back to late spring 1973. At this time, she was min-istering as a guidance counselor at Beaumont School, one of my congregation's high schools, and I was a postulant who had been sent there to experience what we then called Cynthia Glavac OSU presented the substance of this article in a talk at the Second North American Convocation held at Owensboro, Kentucky in July 1995. She is an assistant professor of English at Ursuline College in Cleveland, Ohio. Her address is 137 Ruth Ellen Drive, Bldg. K, Apt. 316; Richmond Heights, Ohio 44143. 806 Review for Religious mission life, as well as to help out in the school until the end of the semester. So, for about five weeks, Dorothy and I lived and worked together as any members of the same local community would. A year later, in July 1974, Dorothy left to begin her missionary min-istry in E1 Salvador. Between that time and December 1980, I saw Dorothy only briefly on several occasions, and the reason why I even saw her was because in 1977 I had been assigned to teach at Beaumont, Dorothy's home base when she came to Cleveland for her yearly vacation. It was not until ten years after Dorothy's d~ath, however, that I really began to get to know her and develop what I now consider a fairly close relationship with her. In late 1989, as I was nearing completion of the coursework and preliminary exams for my doctorate in lit-erature, a iCriend in my congregation, Eileen Collins, suggested I investigate the possibility of writing Dorothy's biography for my disser-tation. The topic of women's biography--that is, biographies of women by women--certainly related to one of my areas of concentration, women's literature, but the members of my dissertation committee told me that I had to write Dorothy's biography within a theoretical framework. Consequently, I chose to research contemporary women's bio-graphical theory and then ",~rite a biography of Dorothy based on these theoretical findings. Two years later, in May 1992, I completed my dissertation, "A Biography of Dorothy Kazel OSU, from the Perspective of Contemporary Women's Biographical Theory." Because I plan to expan.d my dissertation into a full-length biography of Dorothy and l~ublish it, hopefully within the next two years, I have con-tinued my research of Dorothy's life these past three years. The deeper I delve into Dorothy's life and reflect upon it, the more I realize her connectedness to us as religious. Surely she plays an important role in the history of the church, but more significantly, she is a religious for usj'br thefiaure. In this context, I liken her to a flame,~ steadily glowing and unquenchable in its brilliance: What we can learn from the way Dorothy lived her life can light our way, like a beacon, into the twenty-first cen-tury; her words can fire our imaginations to the possibilities of What we can learn from the way Dorothy lived her life can light our way, like a beacon, into the twenty-first century. November-December 1995 807 Glavac ¯ An Eternal Flame religious life and of our lives as religious, even beyond the next century--or the next millennium. This article focuses on three aspects of Dorothy's life from which we can draw inspiration and thus fuel the fire of our vision and commitment to the future as religious: 1) her missionary min-istry; 2) her spirituality; and 3) her personal struggles. Within the context of these three aspects or themes, I also weave the par-ticulars of Dorothy's life as a Cleveland Ursuline, which encom-pass the years 1960-1980. Please understand, though, that these qualities alone in no way render a complete portrait of Doroth~c's character. There's much I have left out! Missionary Ministry On 4 February 1980, for Bartholomew McCaffrey, General Superior of my congregation at the time: Dorothy c6mpleted a congregational questionnaire on personal ministry choice. The statements and questions included on the form asked for infor-mation regarding the past ministry experiences of an individual sis-ter, as well as her preferences for future ministry assignments. In response to the statement, "Check the areas in which you have worked," Dorothy indicated, "disadvantaged, sacramental prepa-ration, individual program, parish school of religion, special edu-cation, deaf, and so forth, adult education, and renewal programs." Following this statement on the form is the question, "In which of the areas mentioned would you like to work or continue to work?" Dorothy's answer is "disadvantaged." A major realization I had about Dorothy after I finished writ-ing her biography and could then clearly see in great detail both the beginning and the final years of her life was that she was able to leave behind the sheltered environment in which she grew up and ultimately extend herself to a distant third-world country. To clarify, Dorothy was born and grew up in a predominantly Lithuanian neighborhood on Cleveland's east side. She socialized primarily with family members and neighbors and attended St. George parish elementary school and then Notre Dame Academy with the same classmates. However, at some point, even before she considered religious life, Dorothy ~hought about working with people whose cultures and life experiences were different from her own. She explained this desire herself in the letter she wrote in which she volunteered to go to E1 Salvador as a missionary. 808 Review for Religious This letter is dated 4 November 1967, and is addressed to Annunciata Witz,.my congregation's General Superior at the time: I have always been of the nature of a person eager to be on the move--to go to new places, to meet new people, to learn to understand these people, and to help them. Before I entered, I traveled to the West Coast four times; it was then that I was first impressed with the Spanish and Indian people. I wanted to stay, get to know them, and help them. I had even "day dreamdd" that ~ny parents would disown me and leave me there. Dorothy never gave up her desire to be a missionary. I real-ized this fact when I closely examined the nine years preceding her ministry in E1 Salvador when she served as a teacher at two of my congregation's high schools, Sacred Heart Academy and Beaumont School. During this time, Dorothy transformed her missionary vocation and transferred it not only to students but also to people outside the two schools. But all of these people were marginalized for some reason. From 1965-1972, Dorothy ministered at Sacred Heart Academy, which was located in the economically poorest area of the three high schools my congregation sponsored at that time. During Dorothy's years at Sacred Heart, she consistently taught business and secretarial courses, but as early as her second year at the school, she began to travel beyond the boundaries of her high school ministry to persons marginalized by physical handicaps, poverty, or race. For example, from 1966-1969, Dorothy taught Catholic doctrine to the deaf on Saturday mornings at a nearby parish and served at the Martin de Porres Center, located in one of the poorest sections of Cleveland; during the summer of 1969, she taught Catholic doctrine to Native Americans of the Papago Tribe in Topawa, Arizona. In 1970, Dorothy began work on a master's degree in guidance and counseling so that she could help yet another sector of the marginalized. Because of financial difficulties, Sacred Heart Academy closed in June 1972. Dorothy was then assigned to teach and do coun-seling at Beaumont School where she remained for the next two years. Although most of the girls Dorothy counseled at Beaumont were from upper and upper-middle class economic levels, and therefore not materially poor, they had their own set of unique problems that included drug and alcohol abuse and difficult fam-ily situations. Because of Dorothy's compassion, understanding, November-December 199~ 809 Glavac ¯ An Eternal Flame and natural ability to relate to young people, many of these girls turned to her for direction at all hours of the day and night. When she was not counseling Beaumont students, Dorothy volunteered her services at the Workhouse, a women's correctional facility, and at Sunny Acres, a hospital for chronically ill patients. Although Dorothy was a fine classroom teacher at both Sacred Heart Academy and Beaumont School, I believe that working with the disadvantaged and the marginalized was a natural thing for her to do. By the time she got to E1 Salvador, then, in July 1974 with Martha Owen OSU,2 Dorothy fit in very well with both the seasoned missionaries and the na.tive people. And she quickly understood how to minister to the Salvadoran people, as is evi-denced by the following excerpt from a letter she wrote to the sisters of Beaumont Convent: We know perhaps better than any Ursuline how important these contributions are3 to the lives of our 51,000 parish-ioners whom we are trying to help realize their full dignity as persons, new persons capable of reaching full develop-ment through their ability to read and write. This will make accessible to them the ways of learning and the rich pos-session of truth, both human and divine, that we enjoy. W'e hope to help them become people who can "rule the earth," that is to say, people who are able to tame the land and put it at the service of humanity (hereafter cited as L2). Dorothy loved and was dedicated to the people of El Salvador, as another section of the same letter reveals: So we continue, living through earthquakes, eating beans and tortillas in the cantones, taking attempted suicide vic-tims to the hospital, walking in dust or water up to our ankles (depends on the season), removing knifed victims from the main streets, building houses, demolishing and rebuilding churches, enduring the heat and mosquitoes, fighting malaria and dysentery and just generally having a great time in the name of the Ursulines and the Christ who is Lord! (L2). That Dorothy loved her ministry in E1 Salvador is further apparent by her desire to remain there, during the late 1970s and 1980, in the midst of increasing government oppression and vio-lence. In order to fully comprehend the nature of Dorothy's mis-sionary ministry, particularly during her last year in E1 Salvador, and ultimately, why she was murdered by the Salvadoran mili-tary, one must be generally familiar with the historico-political background of the country during the 1970s. What follows is a 810 Review for Religious brief sketch of this background. But because E1 Salvador's polit-ical situation, both past and present, is very complex, my expla-nation is in no way complete or definitive. Although E1 Salvador has had a long history of domination by a ruling oligarchy, a military government had been in power since 1932. In the early 1970s, resistance to this government began to appear. Left-wing opposition groups con-sisting of militant peasants, students, teach-ers, and workers, supported by the Salvadoran Catholic Church, emerged to campaign for basic social and economic reforms.4 The members of these groups were viewed by the government as anar-chists, terrorists, fanatics, and communists. Among the latter group, the communists, the government included priests, sisters, and lay catechists. At this time, organized left-wing ter-rorism also appeared as guerrilla groups formed throughout the country. The Salvadoran government responded to this and other types of rebellion with increased acts of violence and repression. This government sponsored violence grew to epi-demic proportions in 1977 (Carrigan, p. 10). The first attack against the Catholic Church was delivered in March of that year with the murder of Rutilio Grande, a Salvadoran Jesuit. Organized, systematic persecution of union members, profes-sionals, and teachers, as well as of laborers and campesinos,s began in the spring with the appearance of the first professional death squads. Composed of former and present members of the security forces, these roving squads kidnapped and brutally murdered any-one, including children, who they suspected had supported or expressed sympathy for any of the left-wing opposition groups. As a fright tactic, the death squads published death lists and disfig-ured and dismembered the bodies of their victims. To these muti-lated bodies, death squad members attached notes which claimed, "If you bury this body, ydu, too,will be tortured and killed." Despite reports of these atrocities and other government-spon-sored barbarisms, the United States government approved a 90 million-dollar loan to the Salvadoran government in November 1977 (Carrigan, pp. 89-90). As a fright tactic, the death squads published death lists and disfigured and dismembered the bodies of their victims. November-December 1995 811 Glavac ¯ An Eternal Flame By late 1979, increasing conflicts between the Salvadoran army and guerrilla groups developed into a full-blown civil war. To root out members of the popular leftist organizations and guerrilla groups from their rural bases, the army conducted "anti-subversive campaigns," which evolved into systematic programs of terror, aimed at depopulating regional villages and burning crops in order to create starvation conditions. At times, entire villages were bombed by the Salvadoran Air Force (Carrigan, p. 169). Such oppressive tactics, and the regular skirmishes which occurred between the army and the guerrilla groups, produced large numbers of refugees fleeing from their villages, often with little more than they could carry. A particular area or town was frequently the scene of confrontations between the fighting fac-tions. One such town was Chalatenango. Because the guerrillas had established bases in the mountainous terrain and the sur-rounding mountains of this northern town, it was victimized by the counterinsurgency tactics of the security forces. During all of this political upheaval and violence, Dorothy and the other members of the Cleveland Latin American Mission Team continued their pastoral ministry to the suffering salvado-ran people as unobtrusively as possible by planning and organiz-ing celebrations of the Eucharist and other liturgies, preparing adults and children for the reception of the sacraments, and man-aging food distribution programs. However, by 1980, the team's ministry expanded to include recovering and burying the mutilated remains of death-squad victims and transporting food, supplies, and sometimes refugees, to refugee centers around San Salvador. By this time, Jean Donovan had been a member of the Cleveland team for a year. She and Dorothy lived and ministered in the southern coastal town of La Libertad, where the Cleveland diocesan mission team had a parish, but they spent a portion of their time transporting refugees and supplies in their white Toyota van throughout the Chalatenango area for Maryknoll Sisters Maura Clarke and Ita Ford who were ministering there but had no means of transportation. On the morning of 2 December 1980, Dorothy and Jean pur-chased and transported supplies for refugees, which, unknown to them, would be the last time they would ever perform such a min-istry. That evening they drove to the Cuscatlan International Airport, located about a half hour from La Libertad, to pick up Maura and Ira who had returned together from a regional meet- 812 Review for Religious ing of Maryknoll sisters in Nicaragua. Because it was too late and too dangerous to make the four-hour trip to Chalatenango from the airport, Dorothy and Jean had decided that Maura and Ira would spend the night with them in La Libertad. Shortly after they met Maura and Ira, however, all four women were abducted by five members of the Salvadoran National Guard. The women were later raped, and finally shot execu-tion- style by the same guardsmen in a deserted field, one hour from the airport. From Dorothy's missionary min-istry- all the different forms it took---I think we can learn several valuable lessons that are especially relevant for us now and in the future. First of all, Dorothy went where there was a need, even when she did not want to go. For example, she did not want to teach on the secondary level. Before Dorothy joined the Ursulines she had earned an elementary teaching certificate and had taught third grade for one year. So, when she was assigned to teach high school, she was confused and disap-po. inted. Nevertheless, Dorothy taught high school for nine years and taught typing and business courses, something she also did not want to do. And when the time came for her to go to E1 Salvador, Dorothy had serious doubts about whether or not she really wanted to go, because at the time, she was involved in her counseling at Beaumont School and had grown to love the girls there. Another aspect of Dorothy's ministry that is particularly valid for us is her desire to find marginalized persons wherever she ministered and to take care of their special needs. Surely we can do the same in a society fraught with so many victims of poverty, abuse, and discrimination. Finally, in her ministry--actually, in whatever she did-- Dorothy took risks. Breaking her yearlong engagement to join the Cleveland Ursulines, venturing beyond the familiar walls of her high-school classroom to minister to Native Americans in Arizona, trying a recipe for chocolate chip cookies in E1 Salvador's Another aspect of Dorothy's ministry that is particularly valid for us is her desire to find marginalized persons wherever she ministered and to take care of their special needs. November-December 1995 813 Glavac ¯ An Eternal Flame 100÷ degree weather, or experimenting with new prayer styles-- Dorothy did them all, including, of course, the ultimate risk of remaining in E1 Salvador. One of Dorothy's final acts of ministry there--feeding and transporting refugees with Jean Donovan in the wartorn, guerrilla-infested area of Chalatenango--was a par-ticularly serious risk because she fully understood that the Salvadoran military considered any alliance with the poor a "sub-versive" act against the government. She and Jean also realized that they could be accused of consorting with guerrillas. Even their association with Maura and Ita entailed some risk, as both of the Maryknoll Sisters had received death threats and were being closely watched by a Salvadoran army colonel stationed in Chalatenango. The many risks Dorothy took throughout her life give me much pause to consider my own amount of risk-taking and to evaluate it. In our world today, and certainly in the future, I think that we have many opportunities to take risks. Spirituality For me, the most inspiring part of Dorothy's life is her spir-ituality. Before I began doing detailed research for Dorothy's biography, I assumed that she must have had a developed spiritual life simply because of her desire to remain in E1 Salvador. Living daily in the midst of a civil war and witnessing the brutal killing of many innocent people would require gospel-centered motiva-tions, a strong faith, and a consistent prayer life, I reasoned. But when I began reading Dorothy's journals, I discovered the foun-dation of that deep spirituality she had attained by the time she arrived in E1 Salvador. After meditating myself now for some years on Dorothy's spiritual life while she ministered as an Ursuline in Cleveland (diaries from her time in E1 Salvador sur-vive but no prayer journals),61 can describe various qualities of her spirituality at that time focusing on three that have particular appeal to us as religious now and for the future. The first quality is prayer. From the time Dorothy was a child and throughout her young adulthood, prayer was an important part of her spirituality. She attended daily Mass and said her rosary and other prayers daily. VVhen she became an Ursuline, however, prayer formed the backbone of her spiritual life. What she wanted to gain from prayer--and these ideas can be gleaned from read-ing her journals and her spiritual-reading notes--was develop- 814 Review for Religious ment of her relationship with God, imitation of Jesus, and response to God's will for her. Dorothy's personal written reflections reveal her fidelity to prayer as well as her belief in its importance in her life. The ear-liest account of Dorothy's opinion regarding devotion to prayer appears in retreat resolutions she made prior to her first profes-sion on 13 August 1963: How must I act as an Ursuline? ¯ As one who knows and loves God, for this is my specialty and can be a'chieved through prayer. ¯ All I do must show this, for this is my life! Resolve ¯ I desire to acquire a "spirit of prayer" . . . which will help me prove myself as an Ursuline--a true lover of God. Shortly after Dorothy moved to Sacred Heart Academy in August 1965, she kept a written record of her prayer life for sev-eral days before she began to teach. In most of the entries, she lists each of her prayer praF.tices and briefly evaluates her participation in them. Below is an example, dated 27 August: 1. Mo~'ning Office: distracted, drowsy 2. Mass: half awake 3. Examen: not pinpointed 4. Office: carelessly said 5. Stations: too fast 6. Recollection through day: poor--very distracted! In later journal entries, Dorothy makes resolutions regard-ing prayer. The following are from June 1973: "to make an avid study of' ChriSt through reading scripture daily SO that I may learn of His attitudes and make them my own; to do my half-hour meditation daily without failure" (hereafter cited as J6). The few diaries Dorothy kept while she was in E1 Salvador contain little comme~nt about her prayer life. However, Martha Owen, who ministered with Dorothy in E1 Salvador for five years, recalls, "Especially in th~ later years, Dorothy. took her Bible, and she meditated, every single day. She always wanted to know God's will, and she always prayed about it. She never made deci-sions for herself without getting some input from prayer." ~ Another quality of Dorothy's spirituality I noticed is that it constantly grew and evolved because, of her openness to new prayer styles and cbncep!s. Again,' when I examined Dorothy's November-December 199~ 815 Glavac ¯ An Eternal Flame writings, I initially saw a preVatican II spirituality. In notes she recorded from retreats she made from 1961 through 1966, Dorothy wrote: "vows and rules: means of perfection" (2 August 1961, hereafter cited at J 1); "exterior mortification: silence, mod-esty, self-denial; interior mortification: discipline of mind, will, imagination, and control over passions" (3 August 1961, J 1); and "offer now your death to God! (3 August 1963, hereafter cited as J2);Joy follows death to self!" (9 August 1963,J2). When she first arrived at Sacred Heart Academy in August 1965, Dorothy wrote: "Examen better than yesterday; if I can but become more con-scious of all I should be striving to perfect myself in." The subject and tone of Dorothy's writings change dramati-cally, however, in 1967 when they acquire a definite postVatican II flavor. That summer, during retreat, Dorothy wrote: A real Christian is: ¯ dominated by the presence of the Risen Christ (knows that the living Christ is here; knows that the living Christ is real) ¯ a person with a mission to the world of 1967: loves the world; is caught up with the world; must be equipped with solid learning and mature love; makes use of natural history and philosophy of our time; listens with an open heart ¯ a person who lives in the here and now. Listen to others--don't think about what you will answer. In the late 1960s and early 1970s, Dorothy became involved in the charismatic movement. Her manner of praying, expressed in her journals, reflects this new style. In June 1973, Dorothy wrote: "to remainfi'ee and open to the Spirit; to listen to what He speaks and then act on it" (16 June 1973,J6). On 20 March 1974, she wrote: The more you love Jesus and the more open you are with Him--the more lovable and beautiful all the rest of mankind becomes. Praise you, Jesus, for showing yourself so vividly and openly. I love you more because of all the love I expe-rience in people (hereafter cited as J8). Although Dorothy's spirituality grew steadily and evolved during the twenty years she was an Ursuline, there was a con-stant about it, something that did not change. This is her desire for union with God. Again, I saw this lifelong desire reflected in her personal writing. For example, in September 1970, Dorothy wrote: 816 Review for Religiotts Heavenly Father, I place myself in your hands. Lavish your love on me as I need to be strengthened. I am weak--I need you . I feel empty--void. Fill up this chasm with you. Lord, that I may be one with you and in you . Open my eyes, my ears--all my senses--so that they may draw you in so that I may more and more become you. Rid me of myself, Lord--it is not an asset, for it often gets in the way of you. Purify me--make me single-minded--all for you. Four years later, Dorothy wrote: I keep watching these two wooden pieces, Jesus. My theory did not seem to hold true--they did not burst into a flam-ing holocaust for you. No, they slowly, quietly became filled with the heat and burned through the center. Maybe that's more real, Lord. Maybe we just slowly become filled with you, and when it reaches the core of our being, and there is no more we can absorb, we transcend to another being; to another way of unity; to the way for which we are longing to be with you; to the way for which we came into being. Praise you, Jesus, and thank you for such a total consuming love. Envelope me in it now. Make me one with you (19 January 1974, JS). The older I get, the harder it is for me to believe that Dorothy was only 41 years old when she died. She was whole in so many areas of her life, especially in terms of her spirituality. She knew the essence of religious life, I believe, and was therefore not caught up in exter-nals. God truly was the center of her life. Her efforts to make God her center were not half-baked or mechanical. I am reminded here of something Dorothy wrote in her journal in November 1970: Overcome J?ar of. ¯ going into deep waters: Be courageous, open. ¯ going into the depths of the V~rord: Meditate in the morning. ¯ living the crucified, disciplined life: Accept suffering graciously, willingly. ¯ submitting to one another: Listen, be open. ¯ laying down [lmy] life in very service to others. ¯ letting the cross of Christ cut into [my] very soul: Love the cross--accept it totally--it is He. And Dorothy did much in her brief life, and there was much change in her life. But the stillpoint in all of this movement was her spiritual life. I think that this is her message to us--I know it is to me--that in such a quickly changing world as ours is today, in which few things are stable or permanent, our spirituality is our only stillpoint. November-December 1995 817 Glavac ¯ An Eternal Flame If I have learned anything about Dorothy, it is that she struggled throughout most of her life. Personal Struggles As a biographer, when I look at Dorothy's life, I see it lin-early: There are many parts that form a whole, and most of the parts seem related, and they therefore seem to fit together. When I look at her life from this perspective, I am very tempted to say, "Hmmm--she must have had a plan for her life; surely she must have known what she was doing at just about every step of the way." But any biographer, me included, who delves into the character of her or his subject, which cannot be mapped linearly, knows that this supposition simply is not true. If I have learned anything about Dorothy, it is that she struggled throughout most of her life. Some of Dorothy's struggles involved decisions she had to make, such as should she marry or follow a call to religious life? Soon after she began to attend St. John College in 1957, two important events happened to Dorothy: She met Cleveland Ursuline Sisters for the first time (she had had Franciscans in elementary school and Notre Dame Sisters in high school), and she also met Don Kollenborn, a youhg soldier from Bakersfield, California, who was stationed in Cleveland. She and Don began dating shortly before Christmas of that year. In the spring of 1958, Dorothy met more Cleveland Ursulines, this time at St. Robert's elementary school where she did field work for her education courses. One year later, in the spring of 1959, Dorothy and Don were engaged. They planned, to marry on 5 August 1960 and pro-ceeded to make wedding plans. That summer Dorothy got a job teaching the third grade at St. Robert School. In the midst of all this activity--and nobody knows exactly when--Dorothy began to feel attracted to religious life. In March of the following year, 1960, she made a retreat for engaged women; and ironically, this experience convinced her that she might indeed have a religious vocation. By this time, Don had returned to California, ~o Dorothy called him and told him what she was con-sidering. He flew to Cleveland immediately, stayed at the Kazel home for a week, and he and Dorothy spent thousands of hours (as he told me) discussing her desire to enter the convent. The months that followed were difficult, certainly for Don, but also for Dorothy, who, naturally, questioned herself and her 818 Review for Religious motives. As Don told me, "Dorothy worried about whether she would be able to follow the rules that she had to live with and was she really supposed to be a nun or not.''8 Apparently, Dorothy found the answers to her questions, for on 29June, she applied to my congregation. She returned Don's engagement ring in July. Another decision Dorothy had to make was what type of min-istry would she do in Cleveland when she returned from E1 Salvador? She was considering ministering to Hispanic people in Cleveland, but she is not certain about this, as she explained to Martha Owen in a taped (cassette) "letter" of January 1980: I probably would like the Hispanic work . I don't know. You know, I just don't know what my problem is--I just don't know--I have no inclination to any special area . I feel obliged and probably feel more inclined toward Beaumont simply because that's where I have come from, and I have at least some security there. But I don't know-- I just don't know. Isn't that terrible? I've been like this for so long, and I keep praying about it, but I just don't know what the Lord has in plan (hereafter cited as L3). Dorothy was also concerned about adapting to large-group community life again. Later, in the same letter quoted above, she clailns: I got a note from Sister Bartholomew at Christmas, and she said, "You really shouldn't feel an obligation to have to go to Beaumont." After talking to Sheila [Tobbe, one of our sisters currently ministering in El Salvador], there is so much to do there, and . . . it's not that it wouldn't be interesting, but the whole house structure does worry me, and it's been a problem . That's my biggest thing: I don't know if I'm going to be able to put up with this living in community business either (L3). Some of Dorothy's struggles involved situations about which she felt helpless, such as her father's alcoholism. Because Dorothy and her father shared a close relationship, when he drank, she got especially hurt and upset. As a young person, Dorothy also got angry at her father and would then experience guilt for feeling this way. When she got older, and particularly after she began working on her master's degree in guidance and counseling, Dorothy better understood her father's behavior and her reac-tion to it. However, his dependency on alcohol was a lifelong source of sorrow for her. Dorothy also certainly felt helpless about the political situa-tion in E1 Salvador during her final years there as she witnessed November-December 199~ 819 Glavac ¯ An Eternal Flame unrelenting violence and the slaughter of many innocent people she had come to love. In an effort to help alleviate the suffering and bloodshed, Dorothy appealed to our United States govern-ment to discontinue sending military aid to the Salvadoran gov-ernment. On 23 September 1980, she wrote a letter to then President Jimmy Carter. After she described scenes in which Salvadoran soldiers had terrorized innocent villagers, Dorothy wrote: Now I realize these soldiers are looking for "subversives," and they may have a right to do that--but do they have a right to do it in this manner? Do they realize how many really innocent people they kill because they have received wrong information? Do they investigate the information they received before they come and kill people? And the most appalling thing to me is that I am a North American, and MY government gave them money for the "durable equipment" they have so that it's relatively easy to get into the worst cantones9 without much trouble and kill innocent people because of the wrong information they have received. I really would like to know what you think of this sit-uation, Mr. President, and whether you really realize how many innocent people we are helping to kill. How do you reconcile all of this? About a month later, in another taped (cassette) "letter" to Martha Owen, Dorothy describes the great difference in artillery strength between the Salvadoran military forces and the guerrilla groups: It's like Indians against the United States Marines today. Really, I don't know how these guys are ever going to win this war. These guys are nothing but campesino guys . . . they all either have rifles or pistols, but the rifles are like overgrown BB guns. I just wonder how this is all going to turn out . And, you know, nay heart just aches for these people when I see what they've got to work with. And they're really hoping to win. I just don't know how these guys think they're going to do it when we're giving money ¯. so they [the military] can get up there easier to kill these guys . It just makes me ill when I see us doing this kind of garbage. In early November, Dorothy received a reply to the letter she had written to Jimmy Carter. John D. Blacken, Director of the Office of Central American Affairs, signed the letter dated 7 November 1980. Portions of it read: 820 Review for Religious We deplore the violence in El Salvador which is continuing at a high level . In such situations involving widespread violence from a variety of sources, it is tragic that innocent people become the victims. Nevertheless, the government's plans for elections and reforms are moving forward and may succeed in alleviating some of the conditions which have spawned the violence. The letter completely sidesteps the issue of American military aid to the Salvadoran government, as Dorothy must have noticed. We will never know what she thought, however, for less than a month later, Dorothy was dead--shot, most likely, with a bullet that had been manufactured in the United States. At various points in her life, Dorothy questioned her own self-image as well as her self-confidence. At the end of her retreat before her final profession in August 1968, Dorothy wrote the following resolution: "to accept the person I am with all my weaknesses and not to pretend that I don't have them." Several years later, when she was at Beaumont, Dorothy wrote in her journal, "I still wonder why people don't like me. Do I come on too strong?" (4 January 1974, JS). Another entry reads, "Sometimes I feel totally incapable of doing anything. Many things that I want are not what God wants for me. I have not fully accepted myself and my limitations. Sometimes I feel I do not belong to this community--I feel people 'like' me--they do not love me because I do not have much to offer." Because of all I have learned about Dorothy in these past few years, I have found much to admire about her. But her insecuri-ties and struggles endeared her to me even more and brought her down a few notches on Before her final profession in August 1968, Dorothy wrote the following resolution: "to accept the person I am with all my weaknesses and not to pretend that I don't have them." that pedestal that she had been slowly ascending since her death. Here was a human, ordinary person, I discovered--one to whom I as well as many others could relate, for who does not struggle today? In what other ways has Dorothy personally touched me? In her I have found a role model for my own life. I look to Dorothy mainly as an example of a courageous woman whose particular November-Deconber 1995 821 Glavac ¯ dn Eternal Flame brand of courage included risk-taking. When I fear taking risks, I contemplate the many risks Dorothy took, in particular the one which ultimately led to her death, and I am encouraged to travel beyond the familiar into unknown territory. During my times of complacency and passivity, I am bolstered by Dorothy's spirit of adventure and independence. For me, too, Dorothy is an exam-ple of a faith-filled religious woman who strove to make central what she felt was most important in her life: her spirituality. In short, for me and my life as a religious, Dorothy is an "eternal flame," and I will look to her wisdom and guidance to light my way into the future. Epilogue Although fifteen years have passed since Dorothy and her companions were murdered, my Ursuline congregation, Dorothy's family, and the American people in general, have never learned what happened on the night of 2 December 1980, and who is actu-ally responsible for the women's deaths. However, there is evi-dence that our government and the Salvadoran government covered up the crime within days of its occurrence.'° Information about the murders uncovered by our government's investigation was either never released to us, such as the manufacturer of the bullet fragments taken from Dorothy's body or only partially released to us--that is, two-thirds of the reports sent to us from the State Department and the FBI were edited with heavy, dark lines. Three-and-a-half years after the murder of the women, and only because our government conditioned its economic and mil-itary support to E1 Salvador on the resolution of this case, a trial was held on 23-24 May 1984, in E1 Salvador, and five national guardsmen were found guilty and sentenced to thirty years impris-onment. They remain in prison today because the Salvadoran Supreme Court ruled that the killings of the women were not political, and therefore, not covered by the amnesty passed by the Salvadoran National Assembly in 1992.'~ Although there is sufficient evidence to prove that high-ranking officers in the Salvadoran military planned in advance and then ordered the murder of Dorothy, Jean, Maura, and Ira,'2 nothing has been done by the United States or the Salvadoran government to implicate and punish these officers. Currently, our government continues to 822 Review for Religious supply military aid to E1 Salvador as well as train members of its military at the United States School of the Americas, Fort Benning, Georgia.'3 If the truth of Dorothy's life and death has spoken to us, we will tell this story of ongoing violence and oppression, and the flame will surely continue to burn.14 Notes ~ I choose fire as a metaphor for Dorothy because of her outgoing per-sonality, zealous attitude toward whatever task she undertook, involvement with the church's charismatic movement (see "Spirituality" section of article), and of course, the crucible of her martyrdom. The image of fire was also a favorite one of Dorothy's when she wrote about her growth in spirituality (see journal entry of 19 January 1974, also in "Spirituality" sec-tion of article). 2 Dorothy and Martha were the second pair of sisters my congrega-tion sent to El Salvador. The first pair had gone in 1968. 3 In 1976 my congregation's silver jubilarians donated their gift money to the diocesan mission in El Salvador. These are the contributions Dorothy refers to here. 4 Ana Carrigan, Salvador Witness: The Life and Calling of Jean Donovan (New York: Simon and Schuster, 1984), pp. 81-82. s A campesino is a landworker. In Latin America campesinos own so very little land that they are unable to support their families and conse-quently become dependent on nearby landowners. 6 Martha Owen OSU claims that Dorothy was keeping a personal journal up until her death. The journal was lost, however, in the trans-ference of Dorothy's personal effects from El Salvador to the United States after her murder. 7 Martha Owen OSU personal interview, 15 Oct. 1990. ~ Donald Kollenborn, telephgne interview, 17 Sept. 1991. 9 The term cantone means outpost. The villages and casarios (little group of houses) were cantones or outposys of the larger towns and cities. l0 Although it had been chronicled in various newspaper and magazine articles in the early years following the murders of the women, the story of the cover up of this crime had also been well-documented in a series of reports entitled Justice in El Salvador: A Case Study, A Report on the Investigation into the Killing of Four U.S. Churchwomen inEl Salvador which was published by The Lawyers Committee for International Human Rights from December 1980 to May 1984. Ana Carrigan also wrote about the cover up extensively in her Salvador Witness: The Life and Calling of Jean Donovan (Simon and Schuster, 1984). *~ I mean not political in an ironic sense; existing evidence, especially that evidence which was deliberately withheld leads to the conclusion that the murders were political. November-December 199Y 823 Glavac ¯ An Eternal Flame ~2 The United Nations-sponsored El Salvador Commission on the Truth ("Truth Commission"), whose purpose was to investigate human rights abuses during El Salvador's twelve-year civil war, published a report in March 1993 which confirmed the involvement of high-ranking Salvadoran officers in the murders of the four women. ~3 Three of the national guardsmen who murdered the four women are graduates of the school. ~4 For more information on the School of the kanericas, contact School of the Americas Watch, P.O. Box 3330, Columbus, Georgia 31903; Phone: (706) 682-5369; Fak: (706) 685-0280. A Different Spirit I want to tell you this: The moment will surely come when the Holy Spirit will be within you: a wild goose stretching and straining through storms with her taut body, determined. For that moment there will be nothing dove about the Spirit as she fiercely leads you through wholesome refusals and undreamt-of surrenders out into those wonderfully clear choices within the boundaries of which you will land so awkwardly; but you will be like her: exhilarated in your every part by such strong-wingdd full-feathered single-hearted fligh!! Bernadette McCarrick RSM 824 Review for Religious NESTOR GREGOIRE Opportunity of the Jubilee Year 2000 Immersed in my cultural sense that time is almost exclu-sively quantitative, I shared much of the cynical touch that was brought to any discussion of the year 2000. This appeared to be much ado about one more calendar year. A serious reading of Pope John Paul's apostolic let-ter Tertio Millenio Adveniente (10 November 1994) which launched preparations for the Great Jubilee changed all this. This document offers the opportunity to celebrate and share our faith within and outside the church. We have been given a piece of sheet music; now it is time for all committed Christians, religious and lay, to make the music that the vision of the jubilee year 2000 scores for us. Be Bold The great gift of this apostolic letter is its strong, pos-itive tone and encouragement for all of Christianity (cer-tainly not limited to the Catholic Church) to celebrate the entry into the new millennium as a time to celebrate and deepen our share in the Incarnation of God among us. Even though a strong academic background can give the tools of serious literary analysis, the mere under-standing of words, phrases, and sentences is always incom- Nestor Gregoire OMI can be addressed at: Box 1438; Battleford, Saskatchewan; Canada S0M 0E0. November-December 1995 825 Gregoire ¯ Opportunity of the Jubilee Year2000 plete when an official document is studied. All official documents have a "spirit" that may be imprecise, but it is very real and effec-tive within the life of the church at large. Nowhere in the apostolic letter is a command for the church to celebrate this jubilee. Everywhere there is a strong encour-agement; "Rejoice. Make real the great graces God has done among us." The letter does not set limitations but rather offers positive motivation to enter more deeply into the salvation of God among us. This is not a uniform program designed by people in the high levels of church bureaucracy. It is rather an open-ended invitation to become more what God wants to happen in Christ Jesus in our world today. The letter wi'ites about joy: The term jubilee speaks of joy; not just an inner joy but a jubilation which is manifested outwardly, for the coming of God is also an outward, visible, audible, and tangible event, as St. John made clear (1 Jn 1:1). It is thus appropriate that every sign of joy at this coming should have its own outward expression. This will demonstrate that the church rejoices in salvation. She invites everyone to rejoice, and she tries to create conditions to ensure that the power of salvation may be shared by all (§16). As I read through the letter I found myself stopping for a few moments: Now, how can I make this tangible in our parish com-munity? What can the parish do to express joy in the jubilee.year? The challei~ge broadens our imagination. Christ Centered The letter of John Paul seeks to bring the church to a deeper appreciation of the unique importance of salvation brought by God, past and today. "The fact that in the fullness of time the Eternal Word took on the condition of a creature gives a unique cosmic value to the event which took place in Bethlehem two thousand years ago . . . and it is .the same Word who, by taking flesh, renews the cosmic order of creation" (§3). The vision of the jubilee year is that Christ continues to give meaning, hope and direction to humanity. God is as much at work within our history in the latter part of the 90s as he was at the birth of Jesus. God's activity does not slow down and cease with the accumulation of the calendar years. 826 Review for Religious The Objective of the Jubilee The letter describes the jubilee in these words: Everything ought to focus on the primary objective of the jubilee: the strengthening of faith and of the witness of Christians. It is therefore necessary to inspire in all the faithful a true longing for holiness, a deep desire for con-version and personal renewal in a context of ever more intense prayer and of solidarity with one's neighbor, espe-cially the most needy" (§42). The turning of a millennium offers reflection on the meaning of time. Time is not merely chronological. It has salvific meaning. "In Jesus Christ, the Word made flesh, time becomes a dimension of God" (§10). Time is never empty of God's purpose. "From this relationship of God with time there arises the duty to sanctify time" (§ 10). With this sense of God's redeeming power in time, the move-ment to the third millennium is the opportunity to celebrate and enter more deeply into the eternal plan of salvation. The prepa-rations that we are called upon to begin are a specific means to deepen the participation of all humanity in God's redemption of humanity. Rooted in the Church All the preparations and the actual jubilee are clearly linked with the best efforts of the church to renew itself. There is no breaking new ground here. Rather the letter offers new energy to the renewal sought by the Second Vatican Council. "The best preparation for the new millennium, therefore, can only be expressed in a renewed commitment to apply, as faithfully as pos-sible, the teachings of Vatican II to the life of every individual and of the whole church" (§20). Repentance as the Door Some Catholics may be surprised at the openness to past fail-ures and sins within the church expressed in the document. Repentance is a necessary partner in the jubilee year. "She cannot cross the threshold of the new millennium without encouraging her children to purify themselves, through repentance, of past errors and instances of infideli~, inconsistency and slowness to act" (§33). November-December 1995 827 Gregoire ¯ Opportunity of the Jubilee Year 2000 Our parish communities will be asked to cover new ground if they take to heart the teachings of this apostolic letter. "The church should become more fully conscious of the sinfulness of her children, recalling all those times in history when they departed from the spirit of Christ and his Gospel and, instead of offering to the world the witness of a life inspired by the values of faith, indulged in ways of thinking and acting which were truly forms of counter-witness and scandal" (833). A parish commu-nity might spend prayerful time identifying the ways that we have It is a time for the church to continue seeking for what is just and truthful in the world, even if the church herself is made uncomfortable by her own questions about justice. failed as a church and publicly ask for-giveness, even it is be only within the local parish community. It will take a brave spirit to openly admit past sins. Repentance does not stop with the evils of our history. We are seriously chal-lenged to be responsible for the evils of today. "Many cardinals and bishops expressed the desire for a serious exami-nation of conscience above all on the part of the church today. Christians need to place themselves humbly before the Lord and examine themselves on the responsibility which they too have for the evils of our day" (836). How do we identify and take owner-ship for our complicity in the shadow side of society and the many troubles in the world? Timid or polarized parish communities may not be able to handle this one. It could become too explosive. Mature parish communities will be able to speak to the ways that Christians are a source of oppression and sin in today's world. Risk Taking The spirit of the document clearly shows that the church and the preparations for the jubilee are anything but timid. It is a time for the church to continue seeking for what is just and truth-ful in the world, even if the church herself is made uncomfortable by her own questions about justice. A thoughtful reading shows that the church herself will be challenged by many of the questions that she asks of the modern world. 828 Review for Religious Preparations for the jubilee year involve taking risks within the church. This can happen in three ways: 1. Christianity is making great strides in understanding and building new bridges to the great religions of the world. Not everyone is comfortable with the official position that hopes "the eve of the year 2000 will provide a great opportunity, especially in view of the events of recent decades, for interreligious dialogue. In this dialogue the Jews and the Muslims ought to have a preeminent place. God grant that as a confirmation of these intentions it may also be possihle to hold joint meetings in places of significance for the great monotheistic religions (§53). Will this hope meet with sharp criticism from within the church? How do we enter into interreligious dialogue when we have been in such sharp opposition for centuries? This is cer-tainly breaking into the new territory. 2. The jubilee will certainly be a time to give strong empha-sis to the "church's preferential option for the poor and the out-cast." But will anyone be brave enough to go further with the teaching of this document? Are the people of the church willing to deal with the following challenge? "Christians will have to raise their voice on behalf of all the poor of the world, proposing the jubilee as an appropriate time to give thought, among other things, to reducing substantially, if not canceling outright, the international debt which seriously threatens the future of many nations (§51). The third risk involves women and family rights: 3. "The jubilee can also offer an opportunity for reflecting on other challenges of our time, such as the difficulties of dia-logue connected with respect for women's rights and the promo-tion of the family and marriage" (§51). 1997 - Year One: Jesus Christ The letter proposes a three-year period of reflection on the Trinity. The jubilee is clearly Christological in spirit. The general theme proposed for the first year is: "Jesus Christ, the one Saviour of the world, yesterday, today and forever" (§40). During this first year there is to be a renewed appreciation of Christ and a "deeper understanding of the mystery of the Incarnation and of Jesus' birth from the Virgin Mary" (§40). As November-December 199Y 829 Gregoire * Opportunity of tbe 3~ubilee Year 2000 part of this year of preparation there is a desire that there be a renewed interest in the Bible and the sacrament of baptism. 1998 - Year Two: The Holy Spirit This second year "will be dedicated in a particular way to the Holy Spirit and to his sanctifying presence within the commu-nity of Christ's disciples" (§44). The focus of this second year will be to "include a renewed appreciation of the presence and activity of the Spirit who acts within the church" (§45). Hopefully this year will help the church to become more sen-sitive to the movement of the Holy Spirit to evangelize our soci-ety with the Gospel and bring new hope for the gift of eternal life. 1999 - Year Three: God the Father The scope of this final year of preparation is large. "The third year., will be aimed at broadening the horizons of believers, so that they will see things in the perspective of Christ; in the per-spective of the "Father who is in heaven" (§49). The third year links all our the Christian life together. "The sense of being on a journey to the Father should encourage everyone to undertake, by holding fast to Christ the Redeemer of man, a journey of authen-tic conversion" (§50). Practical Applications The document does not give any concrete directives about what should be done. Each parish, diocese, religious community, and family will have to plan how it will prepare for and celebrate this great jubilee. Some might groan that this is another program which will mean more work. It is not meant to be an additional burden; rather it is to be integrated into the spiritual works and ministry of the parish. The preparations and actual celebration should be incorporated into what is already in place but also allow us to be open to creative suggestions. It certainly cannot be a uniform celebration of the faith. As each parish community studies the document it may find that cer-tain parts will have more influence on their life as a faith com-munity than other sections of the document. 830 Revie~v for Religious I thought of several practical suggestions after I read the letter. 1. Gathering community members together this year to study the document will bear great fruit. The importance of this study will be ~o glean the "spirit" of the jubilee. 2. Religious communities and parishes might seek to link the season of Advent each year with their preparations for the year ~000. Advent would give focus to the coming of the Messiah and thd future coming of Christ in the next millennium. Since Advent is a time of joy and anticipation, preparations for the jubilee could share that same joy and anticipation. 3. Other communities might seek to have a spiritual event each and every year. As an example it might be a parish retreat, a parish mission or other form of spiri-tual renewal that has continuity over the three years of immediate preparation for the jubilee. .4. As a sign of our willingness to come to grips with the sins of the past we Each parish, diocese, religious community, and family will have to plan how it will prepare for and celebrate this great jubilee. might have acts of prayer and repentance. In my parish our church building is located within a short walk from the site of Canada's largest mass hanging. Although this terrible event happened a hundred and ten years ago it still is a sorry mark of our treat-ment of Canada's native peoples. Every faith community could find similar instances of past sins. 5. A diocese might organize a special time for prayer for each of the parishes throughout the year. For example, there may a spe-cial time of pr~yer that rotates from parish to parish. After fifty-two weeks each of the parishes has participated in this prayer time. 6. Happy the parish community that will be able to have a special spirihaa! event in each of the households of the parish. A parish might organize a special family prayer service that is passed from household to household until all in the parish has taken part in this prayer service within their home. J~ach suggestion must try to link all ages and groups within the parish. No one should be left out. We must be creative and enter into the vision that this apostolic letter calls us to have. The document is packed with possibilities. This one article cannot hope to do justice to its vision. No one should expect November-December 199Y 831 Gregoire ¯ Opportunity of tbe ffubilee Year 2000 everyone to become involved in every part of the document. Christians will have to do what is possible in their own situation. At this point in time no one individual has a plan of how to accomplish this. When the pope gave final approval to this doc-ument he did not have the concrete details worked out. The chal-lenge rests with the people of the church. They will not be disappointed by this jubilee. The members of my parish council encourage me: "Let's try it!" Rainbow of the Years Red the beginning with sharp pains of birthing, then childhood softly oranged into you th's yellow lesson that life holds its promise, its dreams and spring. Greening years bear hope of buds turned blossoms, only to be blued with challenges and tears. Indigo deepens to violet's quiet ache of aging. An arch of muted glory spanning life-to-death time now fades into the heavens, the rainbow's work complete. Maria Corona Crumback IHM 832 Review for Religious CASSIAN J. YUHAUS The 1994 Synod: Uniqueness and Challenge SninCe October, 1994 I have been happy to share with large umbers of religious, some diocesan clergy, and even a few bishops something of the experience of the synod. This I have done frequently along with Sr. Doris Gottemoeller RSM and Fr. Gerald Brown SS who were personally invited to the synod by the pope. It must be said clearly that these are my own personal reflec-tions. They have no other value than that. I do not speak for the synod; only the pope can do that. I speak of the synod, and that we all can do and should do. The Uniqueness of the Synod on the Consecrated Life There have been fourteen synods. None of them contains the uniqueness expressed in this the ninth ordinary synod of October 1994. There are at least six reasons why this synod can claim such distinction, all having to do with the theme, "The Consecrated Life and Its Role in the Church and the World of Today." The first reason stands alone in importance and impact. Never before in its nearly 2000-year history has the entire church throughout the world been called to concentrate with such depth and persistence on the very nature, the meaning and the func-tioning of religious life: What is it? Why is it? How does it work? Cassian Yuhaus CP served as a peritus at the 1994 synod of bishops, con-vened to study The Consecrated Life in the Church and the World. His address is Ministry for Religious; 631 Griffin Pond Road; P.O. Box 2567; Clarks Summits, Pennsylvania 18411. November-December 199~ 833 Yuhaus * The 1994 Synod Nor was this concentration limited to hierarchy or certain mem-bers of the church. The entire church was asked to reflect, to s~udy, to speak, and to pray on the consecrated life. A further dis-tinguishing note is that this study was to be done simultaneously. In reality the Holy Father called upon th~ entire church to pause and take a good look at what by every measure is one of the most fascinating faces the church turns to the world: the consecrated life--the tens of thousands of her faithful on every continent who vow to live poverty, chastity, and obedience perpetually. Secondly, this pause was not a mere passing glance or token recognition of sisters, priests, brothers, and members of secular institutes. Every bishops' conference and every conference of major superiors in every nation was to study and respond to a carefully prepared and lengthy statement on the theme of the synod. To this worldwide group were added other individuals and agencies such as curia cardinals and heads of departments of the Holy See and experts throughout the world. The statement each was asked to respond to is entitled Lineamenta which strictly means, outlines or guidelines. This doc-ument is prepared by a special group of carefully chosen individ-uals who would present what they see as the "Status Questions," the state of the question. What is it we are to talk about? What is the situation we face? What are the issues? What problems as well as what achievements and values? The response was to be confidential so as to assure maximum freedom. A third claim to uniquene.ss was the rumble, the agitation, the anxiety the synod caused throughout the woi'ld and not only among those most immediately concerned, the religioias, but beyond the confines of the Catholic communion, among other Christian faiths who boast numbers of their faithful who likewise embrace a particular expression of gospel life in community. The interest spread beyond the borders of Christiaiaity among those most ancient orders of monks within the oriental religions who desired to be and were represented at the synod. Never before have so many experts, so many writers, so many leaders of religious/monastic life dedicated themselves to such a thorough examination of the path to which, in their conviction, only God could have called them. And only God could have sus-tained them in what became at times a hard, bitter and demand-ing response even unto blood. We have yet to make a taxonomy of this outpouring of books, articles, lectures, symposia and con- 834 Review for Religious ferences. It is rich in the extreme, numbering in the thousands. An international conference of major consideration took place in Rome in November 1993 at which some 500 leaders, experts, and consultants gathered to reflect on religious life and to prepare a response for the synod. A fourth reason for uniqueness should not be overlooked. I refer to the length of this "pause." It was not a matter of a hur-ried response and be done with it. The dialogue and research, the con-sultancy and response went on for more than four years. The synod on the Consecrated Life was announced by our Holy Father, for only the pope can designate a theme, in 1990. The synod was to take place in 1993 but because of the already important special synod for all Africa, the date was postponed to October 1994. This was to turn to the advantage of the entire church because in this final year of study an enormous amount of more precise and insight-ful work had been accomplished. This extra year highlights the fifth reason for the uniqueness of this synod: the critique of the response to the Lineamenta, the pre-liminary statement on religious life. This document was thoroughly ana- Never before have so many experts, so many writers, so many leaders of religious/monastic life dedicated themselves to such a thorough examination of the path to which, in their conviction, only God could have called them. lyzed, particularly by the conferences of religious throughout the world. For the most part it was rejected as unworthy of the synod. Despite the prohibition, many of these critiques were released in whole or in part to wide groups within the church and even to the public. The Lineamenta, or preliminary document, was seen to be in many areas an inaccurate expression of the reality, more backward- than forward- looking, more negative than positive, and insufficiently expressing the ecclesiology and theology of the Second Vatican Council. We must keep in mind that the document was a preliminary statement. It gave proof to the effectiveness of the synod process. The synod works. And works well. All these responses were wel- November-December 1995 835 Yuhaus * The 1994 Synod corned. Each was carefully studied and an entirely new document was written, in itself a monumental task. This new document, Instrumentum laboris, the working paper for the synod, shall remain one of the finest products of the entire synod process. Even though at present it is no longer accessible, it will become one of the more significant references on the consecrated life in all future study. Perhaps the sixth reason why this synod is rightly claimed to be unique should have been mentioned first. In and by itself it is The participation of the women at the synod was active, dynamic and effective. They were welcomed warmly. sufficient to verify the claim of distinction for the ninth ordinary synod. I speak of the presence of women, the women religious, members of the monastic traditions, East and West, and mem-bers of the secular institutes. How they got there is in itself a fascinating story. At first there was no mention of women. Their fears were well expressed. Would they be subject to yet another manifestation of patriarchy whereby the strongest and most powerful group of men in the world would determine the mean-ing and the way of life of women without their having a word to say about it? The women reli-gious themselves made strong protestations, par-ticularly underscoring the fact that of all the religious in the world, women comprise some 72 %. The women's voices were joined by a large majority of male religious and by many bishops. The entire matter was presented to Pope John Paul II. Many alternatives were suggested. Finally the Holy Father invited the International Union of Superiors General (UISG) to elect twenty members from throughout the world to represent women religious. To this number he personally invited some thirty more women religious. The representation was by no means min-imal or token. Altogether sixty-one women were active in the synod. Seventeen percent of the synod membership were women. Nor did the matter rest with representation. The further issue had to be faced: What role would women have? How active and real would their participation be? It was clear they would not vote. Neither did the male reli-gious vote, except the twenty superiors general of male congre-gations who, as ordinaries and by the canon law of the synod, are permitted to vote. The vote belongs to the bishops. 836 Review for Religious But the women did have voice. Each was free to speak in the general assembly. Each could likewise submit a written interven-tion. The participation of the women at the synod was active, dynamic and effective. They were welcomed warmly. They received equal treatment and were listened to carefully. Their effectiveness was in the small linguistic group discussions where they could debate the issue, represent their convictions and actively share with the cardinals and bishops in formulating the final proposals which, after all, contain the meaning and intent of the synod and are its principal result. It was these proposals, fifty-five of them, that were finally voted upon in the last session. In the general assembly each one passed by near unanimity but they had already passed the scrutiny and the approval of the working groups in which the women vitally participated. Three Challenges Challenge One: New Styles, New Forms, New Expressions of the Consecrated Life The face of consecrated life has changed profoundly since the call to renewal of the Second Vatican Council. Based on the five renewing principles expressed in Perfectae caritatis--the pri-macy of the Gospel, the rediscovery of charism, insertion into the mission of the church, solidarity with the real world, and gen-uine renewal of spirit, religious institutes globally have embarked courageously on a new way, leaving old ways aside. Conventional apostolates, primarily education and health care, have given way to a variety of new ministries. Internal structures of common life and governance have become radically transformed for most insti-tutes. Meantime, in the young churches a~ well as in the long-established churches, entirely new forms and expressions of religious life have arisen. Instrumentum laboris, the working paper and agenda of the synod, while continually acknowledging the pneumatological and prophetic nature of the religious life and its rightful need for a cer-tain autonomy in the safeguarding and development of its proper charism within a life-giving ecclesiology, nonetheless, recognizes the extent and depth of current challenges that have affected, and continue to affect, the expression and experience of the conse-crated life. These challenges are discussed under a threefold prevalence: Noven~ber-Decenzber 1995 837 Yubaus ¯ The 1994 Synod 1. As related to culture and special changes of modern times: "In this final decade of the 20th Century, society is marked by great technological and scientific progress., the oppor-tunities offered to Catholicism today are great, responding to the deepest aspirations of the consecrated life" (IL §16). 2. As related to specific geographic differences: "In the countries of the Northern hemisphere, members of the institutes of consecrated life are aging and decreasing in number. In the countries of the Southern hemisphere, the opposite is happening--they are becoming younger and more numerous. In geographic terms there is a shift from north to south, from west to east" (IL §22). 3. As related to particular forms of religious life: "A com-plete treatment of the consecrated life, however, demands that we take into account some specific problems concern-ing certain forms of the consecrated life., not in order to exclude other realities, but to look at some meritorious aspects in the context of a universalism of the church which does not ignore forms that may be less significant in size but no less deserving of proper attention" (IL §30). In his excellent opening address, Cardinal Hume presents an admirable and provocative summary of the challenges in this tran-sitional period of the religious life: ¯ challenges to the episcopal ministry (nos. 17 and 18) ¯ challenges of spirituality (no. 19) ¯ challenges of fraternal life (no. 20) ¯ the place of the consecrated women (no. 21) ¯ challenges of mission and inculturation (nos. 22 and 23) ¯ relationships to other states of life and to vocation (nos. 25 and 26). A large number of synodal fathers have likewise addressed the issue of new and different expressions of the consecrated life. These interventions for the most part have been positive, recog-nizing the reality of the transformation taking place, and praising the courage and daring with which religious have approached new and often conflictual situations. Other synodal fathers have addressed the issue of entirely new beginnings of religious life, especially in the younger churches. Nonetheless, a significant number of interventions have likewise expressed fear, anxiety, and serious concern that new and divergent lifestyles and expressions leave much to be desired and give rise to serious concerns about relationships between religious and hierarchy, religious and laity and among and within religious institutes themselves. Very many 838 Review for Religious of these interventions are concerned with the problem of the identity of consecrated life today. Briefly put, new and divergent lifestyles, as indicated by var-ious synodal fathers, have a fourfold expression: 1. from an inward to an outward movement; from forms readily recognized and uniform manners and expressions, including the religious habit to a pluralism in lifestyles; 2. from a hierarchic and readily identifiable structure of government to collegial and highly participative forms; 3. from conventional, corporate and very effective min-istries, primarily in education and health care, to a large variety of autonomous ministries, addressing new and demanding ecclesial and societal needs which frequently depend upon the daring and initiative of individual reli-gious; 4. from fixed forms of fraternal life and prayer in common to freely-elected lifestyles and disciplines of prayer and penance, even within and among members of the same com-munity. Besides these major transformations taking place in the well-established institutes, entirely new forms of apostolic and com-munity life are appearing that reflect and/or contain many elements of the consecrated life. The synod recognized the pastoral care bishops must have for all religious. In the rightful exercise of their office to enable religious sisters, brothers and priests to maintain their conse-cration and mission in the church, two questions need to be addressed: 1. In the face of the major transformations in the lifestyle and ministries of established religious institutes, responding to the mandate of the Second Vatican Council, and subse-quent directives of the supreme pontiffs and the Holy See, what words of help and encouragement may be given? What cautions may be expressed? What hope for the future? 2. With careful precision, what norms need to be expressed whereby new forms of the consecrated life may be identified and recognized by the local ordinary so as to, at an oppor-tune time, present these to the Apostolic See to whom alone it belongs to institute a new form? Moreover, will these forms be distinguished from other ecclesial movements and associations of the faithful? In responding to these questions, the working paper is help-ful in its reflection that: November-December 199~ 839 Yubaus ¯ Tbe1994 Synod The renewal of all the People of God is brought about by the Spirit through the re-invigorating of the forms of life that already exist, and through the raising up of new ones in the course of history in response to the needs of the church. If new groups fit into already sanctioned forms, according to the original inspiration of the founders, they are approved as such (IL §37). In responding to the first question above, on the major trans-formation in long-established institutes, two cautions should be expressed: 1. It cannot be a question of returning to the past and insist-ing or imposing forms or styles that seemed so efficient, effective, and unambiguous in a different milieu. 2. It seems one would want to be careful not to exclude these new and, at times, radically different expressions of religious life from the identity of consecrated life, as several synodal fathers indicated. Most contain very apt and appro-priate expressions of the new evangelization. In responding to the second question regarding entirely new forms, the following considerations will be helpful. "It must be taken into consideration that only those who assume all three evangelical counsels can be considered members of an institute of consecl:ated life" (IL §38). Nonetheless, it is possible that newer forms of the consecrated life may be emerging. The working paper further cautioned: A primary discernment is necessary consisting in weighing whether or not the new forms are in continuity with what is essential to the consecrated life through the profession of the evangelical counsels. Another aspect to be clarified is whether or not it involves groups of evangelical life which fit into one of the existing canonical forms . It would then be a question not of new forms, but of new institutes or societies (IL §37). To clarify the issue of new forms, two other points were made: 1. The Apostolic See alone can institute a new form of con-secrated life; 2. Groups must discern whether they want to be recognized and constituted as a new expression of the consecrated life or as associations of the faithful with the character of an ecclesial movement. Whether we are speaking of the major transformations in both lifestyle and ministry of long-established institutes or of entirely new forms and expressions of religious life, the synodal 840 Review for Religious participants offered a large number of incisive reflections. Some of these follow: 1. While the fundamental characteristics remain essential to the consecrated life, there is broad scope for legitimate diversity. The failure to recognize diversity as legitimate, indeed, as a gift of the Spirit, can result in unnecessary ten-sions, fear and accusation. 2. New expressions are to be studied in the light of the essential elements and the charism of specific Congregations so as not to stifle them but to discover the creative move-ment of the Holy Spirit. 3. Religious address the underlying causes of social distress to eliminate injustice where ever it is found. 4. Religious lobby political leaders to improve situations that deprive people of rights to basic human dignity. 5. Religious life will only have meaning and a future if it is clearly experienced as being directly involved in the truly critical issues of our time, not of the past. 6. Some religious congregations may perhaps die out in this process of insertion into the present . . . new forms or expressions of evangelical living are coming into being in the church and will continue to do so because the Spirit will always call people committed to the reign of God to live the Gospel in changing contexts. 7. The hierarchy should not be afraid of being challenged by the questioning and the searching of religious in their quest to be faithful to their fundamental options for the poor . . . religious must also discern how their insertion and witness can be "pastorally fruitful." . . . The central challenge both for religious and hierarchy is the ability to prayerfully discern together in the Spirit. 8. The charismatic structure is not to be placed against-- opposed to--the hierarchic structure as if they were two separate entities. Proceeding from the one source, the Spirit, they belong to the one and same church. They are insepa-rable. 9. As in the case with the initial authentication of a new charism, there is a concomitant need for prudent discern-ment in new expressions of diversity and interpretation of charism. '10. While the fundamental characteristics remain essential to consecrated life, there is broad scope for legitimate diver-sity. The failure to recognize diversity as legitimate, indeed as a gift of the Spirit can result in unnecessary tensions, fear and accusations. Noventber-December 1995 841 Yubaus ¯ Tbe1994 Synod 11. There is need to develop a better process of dialogue so that at every level, from the Holy See to the particular church, bishops may acquire a better understanding of the many dimensions of authentic consecrated life and the diverse ways it is continually impacted by the historical-cultural context in which it is lived. 12. A major transformation of the consecrated life is already under way; newer movements are emerging today. Religious communities are responding in a radically newer way to the cry of the poor; a new expression of religious life is required. Challenge Two: Consecrated Life and the Laity Instrumentum laboris makes frequent reference to the new awareness on the part of the laity regarding the role and devel-opment of the consecrated life in the church and the world today and speaks of the ways in which there can be a mutual enrich-ment of both ways of Gospel life. Experiencing the church as an organic communion through a complementarity of the gifts of the Spirit, in the light of the mystery of the call to holiness of all those reborn in Christ in virtue of baptism, has generally lead to construc-tive collaboration between the lay faithful and the faithful consecrated through the profession of the evangelical coun-sels. Consecrated persons are united more profoundly to Christ in the paschal mystery of his death and resurrection, profess the evangelical counsels and offer their whole being to God. In this way, they remind all the faithful--but espe-cially the laity--that this world can be transformed only through the spirit of the beatitudes (IL §80). In the "Relatio Ante," the opening address, Cardinal Hume further elaborates on this relationship and the advantages that may accrue to both: Spirituality experienced by consecrated persons !s also nec-essary for others who search for ways and teachers of spir-ituality in our pluralistic world. This search is not only strong in cultures of traditional religions as in Asia, but also in the West and for this reason spirituality is a new are-opagus of mission (see RM 38) . Consecrated persons must be witnesses of spirituality, capable of speaking about the things of God based on their own experience and become guides of interior progress; and religious centers ~aust not only be strategic points of missionary irradiation but also practical schools of spirituality. Today, the laity expect from the consecrated above all an 842 Review for Religious example of holiness and accompaniment in a way, generi-cally and specifically, that is according to the spirituality of the charism. "There is a desire to participate in the spirio tuality and the very mission of the institutes in a comple-mentarity of vocations" (IL ~80; see §98). Such condivision of the spirituality and the mission of the Institutes is not only for the good of the associated persons, but for the whole church (Art. 19 and 25). Many synodal fathers expressed their conviction of the value and importance of this conjunction between the consecrated life and the laity. The consecrated life is seen as bringing a new impulse to the faith expressions of the laity, responding to their thirst for God, leading them to a deeper meaning of their proper secularity as a vocation-fulfillment and engaging them in a mutual sharing of charism and spirituality. It seemed altogether proper that the synod should continue the expressions of praise and encouragement contained in the working paper for a closer and more enriching relation between religious and laity. At the same time some cautions may need to be expressed: 1. Is there the danger of obscuring or confusing further one or other or even both vocations? 2. How would this increased relationship affect a distinctive call to the consecrated life? 3. What effect may this relationship have on perpetuity of commitment to the consecrated life? A growing concern, not only in the western world but else-where, a concern already brought to the attention of the Apostolic See is what has been given the broad title of "associate" partici-pation in the life and mission of various Institutes of religious life. This refers to ways in which members of the laity, Catholic and Christian, may become more closely allied to an institute even by way of contractual agreement and paraliturgical initia-tion or acceptance. In many instances these forms of association with religious institutes arise and take form without any knowl-edge of the local ordinary. The question arises as to the timeliness of recognition of such forms of association and, perhaps, a pre-liminary statement of some guidelines or norms. The following statements of various synodal participants illus-trate strongly the importance of a new and deepened relation-ship between members of the institutes of consecrated life and the laity: November-December 199 ~ 843 Yuhaus ¯ The 1994 Synod ¯ Religious must invite, encourage the laity to join hands with them as by baptism and confirmation the laity too are committed to the same cause. It is vitally important to ban-ish any lingering suspicions of each other or rivalries between the different vocations of the People of God. ¯ Religious are a gift, not only to the church but to the world. Their dialogue of communion must go out to all God's people including members of others faiths and those of no faith. ¯ Laity expressed the need for religious to keep people informed of changes and of different forms of ministry and the need to participate in faith-forming communities. Religious should be inspired to invite laity to share and express the spirit and spirituality of their congregation. ¯ The validity of religious life in the church and in society will be experienced in its charismatic power to call indi-viduals to be with others who are similarly committed to a life in the Spirit. We are looking for consecrated persons to move out radically from their own internal concerns into a way of living with the people where they are. They see that their first witness is to these (the people): a witness of being rather than doing. This way of being in touch with the world and of taking that world seriously needs to be further encouraged. ¯ It is not enough to be close to the laity but religious must invite laity to become closely involved with them so that the "Spirit of the Beatitudes"--which is the substantial wit-ness of the consecrated life--will become the spiritual cli-mate in which the laity fulfill their proper secular vocation. ¯ Catholic monasteries and religious houses should do more to help Catholics engage in personal prayer. The Catholic Church needs many more spiritual masters of prayer, of meditation, of contemplation who will make the riches of Catholic prayer and mystical tradition available to more Catholics. ¯ Numbers of people everywhere in the world are longing for a deep, personal experience of God to find meaning in their lives. Challenge Three: The Future: Participation in Decision Making and Pastoral Planning The indispensable union of the consecrated life with the life and mission of the church and its intimate bonding flow through-out the working paper particularly under the ecclesiology of com-munion. Post-conciliar ecclesiological reflection has brought about a renewed awareness that all the components of the eccle- 844 Review for Religious sial fabric are called to work together to build up the one Body of Christ. On the one hand, the ~nembers of insti-tutes of consecrated life, in conformity with their own charism, have been led to give greater value to the partic-ular church, seeking their own manner of active presence in it. On the other hand, the bishops, with due respect for the proper autonomy of life and government of the institutes, have often made an effort for greater joint planning. From the responses it is seen that, generally, there is a sincere desire to build authentic relationships of communion and collaboration among bishops, institutes of consecrated life, secular clergy and laity. Consecrated persons on their part are becoming more aware of their duty to be promoters of communion in the particular church through the meaning of their consecration in the church and their witness to the universality of the Gospel message, which goes beyond differences of any kind based on race, culture, tribe, and so forth, and through their solidarity and availability to all, especially to the very poor. In such a manner, they create bonds between the church and those marginalized groups which frequently are not reached by ordinary pastoral activity (IL §73). In his opening address, Cardinal Hume devoted the entirety of Part I to "The Role of the Apostolic College Regarding the Consecrated Life," stating: We are here to deal with consecrated life as the synod of Bishops and therefore above all as pastors in union with the Pope. The reality of consecrated life is our concern and part of our episcopal duty. We are in fact pastors of every-one in the churches confided to us and of all the members which make it up. This role of the episcopate in consecrated life can be assumed also by its ecclesial dimension. In fact, there is no consecrated life outside of the life and mission of the church. This comes from the Spirit for the good of the Mystical Body of Christ, it is recognized and erected as a consecrated state to God from legitimate pastors, it lives only as the branch attached to the trunk, participates in the mission confided to the church. In the final section of his provocative discourse, his Eminence put the challenges of the consecrated life to the episcopal ministry in the form of two questions: ¯ How can one understand and make all God's People understand the meaning, the place and mission of conse-crated life in the variety of its charisms? November-December 1995 845 Yubaus ¯ The 1994 Synod ¯ How can one find suitable ways and opportune means not only to promote real ecclesial relations between bishops and consecrated persons, but also to fulfill our duty as priest in relation to consecrated life, respecting the right autonomy and different charisms? No other point had been more frequently made by the synodal fathers in the general congregations than the importance of clar-ifying some points within the document Mutuae relationes, par-ticularly at the time of major transformation within religious institutes and the coming to life of new and diverse forms of reli-gious vocation. Several interventions have called attention to one specific and exact form of relationship, namely pastoral planning. The presumption is that the local church is itself engaged in serious pastoral planning with the forecasting of needs and uti-lizations of resources. Where it is not, religious institutes feel bound to move by themselves in this important task. However, where pastoral planning is accepted, it would indeed, as one syn-odal father explained it, "Be absurd for religious to do parallel planning." The question arises that, following upon and enlarging on Mutuae relationes, is it opportune for this synod to insist and per-haps list some norms to assure: ¯ that religious fully integrate themselves within the local church situation and culture; ¯ actively participate in decision making and effective pas toral planning; ¯ assist in the analysis of local needs and ¯ express alternatives to meeting discerned needs of the local church. Surely one of the more certain and successful ways to assure a healthy interdependent and continued relationship is by way of pastoral planning, that is, by preparing norms whereby religious participate actively and continuously in the development of the pastoral plan for the local church. Some indications of suitable norms were contained in the fol-lowing interventions: I. The pastoral planning of and by religious must be inte-grated with the pastoral planning of the local church under the guidance of the bishop, its unifying source. It is absurd to parallel pastoral planning. Full collaboration of religious 846 Review for Religious with the bishop, priest and laity is necessary in the devel-opment and implementation of a pastoral plan. A commu-nications aspect should be part of every pastoral plan of every community. Every congregation should develop a b~sic plan for communications to make the Gospel known and to present a positive image of the consecrated life. 2. The response to Vatican II has led to radical changes in lifestyle and in ministry; these changes need to be reflected upon in the light of Scripture and Tradition as we develop a vision of the future of religious life. 3. Many religious complain that they are not invited to actively participate in the pastoral planning and decision making of the diocese. But, not seldom, religious especially those of pontifical right, set up their own programs and plan withotit even corisulting the bishop. 4. The synod should insist that: ¯ ~:eligious truly integrate themselves within the local situ ation and culture; ¯ be'open to the real and actual needs of the faithful in the local church; * be willing to involve themselves and actively participate in pastoral planning and in the decision making of the diocese. 5. Members of consecrated life often draw attention to the lack of opportunities for them to be involved in the decision making processes for the life of the Church. It is impor-tant that they be listened to and encouraged to participate when discussions take place concerning the pastoral respon-sibilities and activities o'f the church in a particular country. The Synod and the Future of Religious Life The s3inod has already had a significantly strong impact on religious life sifice its convocation in 1990. More has been writ-ten on religious life, its meaning, its role, its manifold expres-sions in the past five years than in the fifty preceding. And much more will come. It would be a service to the church and to religious universally were we to have an interpretive analysis of all that has been said according to the major geographic regions such as Africa, the Americas, especi~ally Latin America, East Europe, North and South Pacific. My conjecture is that while we would expectantly find ~ertain marked differences, there would be much more of a colaverg~nce on central themes, many of which were lucidated earlier. November-December 199~ 847 Yubaus ¯ Tbe1994 Synod The synod will have an important role to play in this inter-pretation of the consecrated life. Whatever will be written or said tomorrow will find necessarily a reference point in this synod. While as yet we do not know the size, the shape, the emphasis of the final document, we can say from the experience of the synod and the enormity of study and research preceding it, that the final document will have considerable weight. It cannot be expected to resolve all the issues raised during these synodal years. More than likely it will be the beginning of a series of more profound studies regarding the consecrated life and its role in the church and in society. Some of these areas of research we already know, such as deeper research into the meaning of consecration as it applies to all persons in the church and more specifically to those called to the profession of the evangelical counsels in an approved way of life sanctioned by the church and revelatory of its mys-tery and mission; the need to restudy and rewrite the important document on mutual relationships; the norms for distinguishing various new expressions of the consecrated life from other eccle-sial movements and groupings; the role of women religious in the proclamation of the Gospel and in decision-making positions. It may well be that the 1994 synod may be the turning point in the evolution of religious life. The synod did not look back-ward. Those who expected it to require a return to past and fixed forms and styles and yes, even dress, were bitterly disappointed. The final remarks of Cardinal Hume, the relator of the synod, are very insightful and encourging: A number of questions concerning some of the negative aspects of religious life were mentioned by some members of the synod in their interventions. There were but few such interventions. Problems, however, ought not be allowed to over-shadow so much that is positive and good in consecrated life . And there is much good. It see~ns to me that the synod fathers, being well aware of problems, nonetheless felt that they should concentrate on the ideal rather than on the difficulties and abuses. The synod has produced a fine ideal of consecrated life. I am grateful for this synod. Cardinal Hume went on to say that there is much hope in the synod but it will depend upon the way it is accepted, stud-ied, and seriously implemented. The enthusiasm, the study, the concern for the consecrated life engendered prior to the synod must continue after. If we were to take the Instrumentum laboris 848 Review for Religious alone as a basis of further discussion and increased understanding we would all be enriched. But we have much more. ~re will have the final report from our Holy Father and we have thousands of excellent articles, reflections, books, and reports that will enrich us and challenge us for decades to come, well into the third ~nillennium. This synod inaugurated a search for the fuller meaning and the clearer identity of the consecrated life. That search will con-tinue. A new awareness is dawning throughout the church of the precious-ness of the gift God has given the world and the church. The greatest good that can come from this synod is that this awareness so evident in those October days will reflect throughout the church. We are appalled when we recollect how very little had been said about religious life in the post-conciliar church. Little effort was taken topromote a positive image, to encourage and sustain the vocation to the consecrated life. Years went by without one intelligent and meaningful word being uttered in parish after parish; confusion and misconcep-tion even misrepresentation was allowed to cast a gloomy shadow across the path The synod will have an important role to play in this interpretation of the consecrated life. Whatever will be written or said tomorrow will find necessarily a reference point in this synod. that leads to the cloister. All that is about to change. We look to a reanimation of this gift to all the people of God when children will talk to one another about the mystery and wonder such a gift evokes, when schools will not eliminate the consecrated, life as a career opportunity, when parishes will call forth the giftedness of all its members and when the family shall again pray to God to be blest with a vocation to the consecrated life. Two signs of this new awareness are already evident. Throughout the church in the younger churches and in the well established churches, in East and IATest, new forms, new expres-sions of the consecrated life are budding forth. They are not a few. They number in the hundreds and they are attracting zeal-ous followers. Alongside this is the phenomenon of a variety of forms of associated membership whereby laity, married and sin-gle, young and old, Christian and nonChristian desire to align November-December 199Y 849 Yuhaus ¯ The 1994Synod themselves with the charism, the contemplative spirit and the apostolic zeal emanating from religious communities that were thought to be on the way out. I hazard to say that the October synod of 1994 will be the turning point in the evolution of that incomprehensible phe-nomenon, that elusive mystery, that Spirit-filled gift which hence-forward we shall refer to as the consecrated life. Stretch Out Your Hand! (Mark 3) In the Gospel Jesus initiated the cure, told the man to "Come here" and performed magical surgery on his shriveled hand so its fingers unfolded into flesh. Perhaps the man wasn't grateful. The Healer had snatched away his excuse for the random pities and coins of others. Now this hand couldn't remain unemployed; would be expected to find work. You're never completely grateful for being 9ured. Knowing your impairments snag you kindness, put you in the spotlight so others cringe at their fully functional selves. It's a kind of power. So you pray with ambivalence for your own healing, half frightened at the compassion God may feel for whatever is withered in you, half frightened at how you'll handle being whole again. Patricia Schnapp RSM 850 Review for Religious JOSEPH A. TETLOV~z From Useful Instruments to Willing Agents: Transforming Leadership for the New Millennium As an historian of American Catholic sph'imality, I have grown convinced that leadership of our religious con-gregations during the last half of the twentieth century has been better than ordinary, perhaps even historically outstanding. Conside,; then, how much a privilege I consider it to be addressing you men and women who are that leadership at the millennium. I am going to talk about your leadership in te,'ms of American social and intellectual histo,~y and American Catholic spirituality. That makes the task difficult enough, and to add to it, I cannot stop to distinguish contemplative and active lives, or to say much about the rich divergences between men and women. So I hope I am on target. My concern reminded me of a sto,:y in my family's lore about the day my mother picked up the phone and a little voice said, "I want to talk to Judy." "Well, honey, there's no Judy here." After a pause, the little voice said again that it wants to talk to Judy. "Well, darling, no Judy lives here; you must have dialed the wrong numbe,: " No pause this time: "Aw, lady, you answered the wrong phone." I hope you haven't dialed the wrong numbe,; and 1 hope I haven't answered the wrong phone. Joseph A. Tetlow SJ gave this presentation at the joint assem-bly of Major Superiors of Men (CMSM) and Leadership Conference of Women Religious (LCWR) in August 1995. His address is Jesuit Hall; 3601 LindeH Blvd.; St. Louis, Missouri 63108. Noventber-December 1995; 851 Tetlow * From Useful Instruments to Willing Agents Between Vatican I and Vatican II, between the first automo-bile and Apollo I, the socioeconomic program of the West, in Roberto Mangabeira Unger's words, was "to turn all society into a world of patrons and clients."' Robber barons like Vanderbilt lavished patronage; their clients begged help. Bosses ruled "their" workers; bishops had "their" priests; religious superiors had "their" subjects. All these subjects were "clients," including the religious, who leaned on--the IndoEuropean root of client is klei, to incline to or lean on--their superiors. This patron/client relationship flourished in the Catholic belief that the Church was a perfect society? It offered religious superiors ready apostolic choices, for the most part shaped by realities in an immigrant church; it offered religious subjects ready obedience for their own holiness. The patron/client relationship made us instruments of our congregations--instruments, we believed, in God's hands. With the sociocultural revolutions of the sixties, our con-temporaries turned from the patron/client structure to the form of the personal.3 Even unskilled workers personalize production lines through "management circles." We want no longer to be instruments; we want to be personal agents--of company, church, congregation. The implications of this secular shift in the relationship between religious leadership and companions (which has super-seded the superior/subject relationship) are great. For we can be agents only as members of a community, enacting personal desires that are somehow the community's desires. In religious congre-gations as elsewhere, this demands that we form what Josiah Royce in The Problem of Christianity calls communities of memory. The women writing in Ann Patrick Ware's Midzoives of the Future were keenly aware of this.4 A community of memory grows from a foundational event which the community interprets through and throughout its his-tory. From that event, interpretation, and history, each commu-nity's charism, mission, and identity grow. Here are the roots to which we return in the postconciliar generation--foundational event, interpretation, history. We have discovered in our roots that religious leadership has all along been for the sake of finding out What God hopes not only in us and but also, emphatically, in our lifeworld. Yet we are severely challenged, even daunted, by the thought of finding what 852 Review for Religious God wants, because of several failures. The most operative at pre-sent is the church's failure to proclaim an adequate theology of creation, a failure John Courtney Murray identified in The Problem of God forty years ago. Our only dogma about creation affirms that God directly creates the human soul, insinuating that God does not directly create any other creature. We conceive of cre-ation as happening in the past: "Who made me? God made me." A long time ago; the Big Bang.5 This absent Creator proves a grave failure: For the earth--we tear it up since God has left it merely to us.6 For humankind--we do not know God passionately, momently, creating us and our lifeworld in all con-creteness. Even for many Christians, God is the watchmaker God of the Enlightenment rationalists. For us reli-gious- what is the point of "discernment" beyond trying to find out how I feel, if I know no God busily working in all things, me included? A more adequate theology of creation is rising from the personal experi-ence of God in consecrated life, for in our contemplation we come to know God's pas-sionate hopes in the world, not as abstract ideas, but as our own authentic, concrete desires. In this pursuit of God's hoping, leader-ship at the end of the millennium achieves two things. First we have been doing well: Leadership now listens openly and deeply, bravely and discerningly, to the desiring and dreaming of every member of a congrega-tion. Secondly, we have not been doing so We have discovered in our roots that religious leadership has all along been for the sake of finding out what God hopes not only in us and but also, emphatically, in our lifeworld. well: Leadership identifies among all those desires and dreams the charism, mission, and identity of the congregation. Leadership in the new millennium, then, will draw companions to grow in their charism, solicit them to set aside all self-deception, and even invite them to die to many good hopes and individual dreams. Leadership, therefore, is not just for community, the holy bond-ing of those who seek God. It is also for communion, the mutual strengthening of those who courageously enact God's hopes in the world. November-Decentber 1995 853 Tetlow ¯ From Useful Instruments to Willing Agents My remarks fall into five sections: 1. from power to author-ity; 2. from submission to discernment; 3. from God's plan to God's project; 4. from instruments to agents; 5. from community to communion. 1. From Leadership of Power to Leadership of Authority Father provincial wanted Robert Drinan to believe that wisdom lay in resigning from Congress and that his submission would promote holiness. Father Drinan publicly expressed his hope that God wished him to do something else and better, and said no I do not contest this decision, or any more recent ones like it. I recall it only to point out that this was governance by power, a governance which is needed in occasional crises. The problem has been its seeping into everyday governance. "The eternal dream of power," in Roberto Mangabeira Unger's dictum, "is to rule by a reverential fear that systematically confuses prudence and piety as motives for obedience" (p. 107). In preconciliar days, prudence urged acquiescing to a higher wisdom; piety urged submission in humility. These are not good motives for obeying, and power is not now (if it ever was) a safe mode of command in religious life. With today's communications and mobility, power, like enor-mously high voltage, easily destroys, as it did in the uneven con-test between the Roman Congregation of Religious and the vital IHM Sisters of California in the late 1960s. Power is the ability so to determine a lifeworld that those under the power will have to do what they are told whether they want to or not. As long as twentieth-century modernism endured--inexorable progress, certitude, universal judgments, relentless control--the church governed consecrated life in the mode of power. Modernism survived in the American Catholic church right through Vatican II.7 In our confidence that we knew--the power of the keys and of the philosophia perennis--we divided all things into three: God, humankind, and creatures. Eucharistic Canon Four reads: "You have created humankind and set us over all creatures." Nor "all other creatures." In that modern church, the function of leadership was to declare the will of God. As it happened, this will of God coin-cided neatly in most cases with church order and with the press- 854 Review for Religious ing needs of Catholic immigrants in a Protestant nation. The function of subjects was to submit to command: Teach sixth grade, work the neonatal ward, move to another house, resign from Congress. Our submission itself was virtue, a good and holy thing. At the same time, Donald Gelpi argued a generation ago, "sub-mission of one's will to a superior [was] subtly transformed from a means into an end in itself.''8 Modernism is now fading and its imperatives--progress, cer-titude, universal truth, control--have become hollow cries in a dark alley. Postmodernism now spreads everywhere and its imper-atives- information processing, flexible specialization, informed cooperation, and pluralism--are giving shape to even emerging societies and they are re-forming leadership.9 Those of us in consecrated life, where the shift is a generation old, already.know this post-modernism and its shift in leadership style. Women like Mercy Sister Elizabeth Carroll and BViVl Ann Ida Gannon, and men like Benedictine Rembert Weakland and Franciscan Regis Armstrong decided that authority is given (in Gannon's bold phrase) "for the service of [their] fellow religious."~° They learned to be servant-leaders. Servant leadership is gover-nance by authority. Authority, which humankind always needs, is the ability so to arrange a lifeworld that those served by authority want to follow its decisions. Fully exercised, leadership by authority has rediscovered the authority of every individual. For in its root meanings--the .Latin noun auc-tot and the verb augere--authority names a human person's self-actualization and growth from within. Centuries ago we could say this clearly, as in the Jesuit Constitution: "Thus it is that from the general as the head flows all the authority of the provincials, and from the provincials that of the local superiors, and from that of these local superiors that of the individual members." That authority "of the individual member" had been honored in eremitic wisdom and monastic rules, and it was even honored in nineteenth-century congrega-tions, but throughout in a hierarchic concept of creation, as in the constitution just cited. Power is the ability so to determine a lifeworld that those under the power will have to do what they are told whether they want to or not. November-December 199Y 855 Tetlow ¯ From Useful Instruments to Willing Agents We can no longer imagine hierarchically; our imagination depicts reality as organic, evolutionary, and democratic. We once again hear all other creatures "speak to us in their own right," requiring us to author a green, peaceful, shared earth for God's sake.~1 Our task now is to locate the authority of each individual within community. This is the move from power to authority; with it comes the second shift. 2. From Submission to Discernment t~VM Sister Ann Ida Gannon, suffering in fidl habit in midJune in St. Louis in 1966, read her paper on leadership to the Institute on Religious Life in the Modern World, which the New York Times called a "pioneering attempt." She spoke of "accidentals and essentials" of religious life, but not philosophically, though she couhl have; she spoke fi'om experience, her own and other sis-ters'. On that hot day, she was breaking the ground of discern- ~lent. In the first half of this century, leadership in religion pre-supposed "a model of human coexistence that saw power, Leadership of authority presupposes a model of human coexistence that sees all personal encounters as mutual self-expression reaching toward self- transcendence and community. exchange, and communal allegiance as naturally and properly merged in the same personal encounters" (Unger, p. 177). The superior gave a command, and the subject gave obe-dience; they exchanged protection and loyalty; both swelled with alle-giance to the institute. This was leadership of power with its correl-ative, submission. Leadership of authority presup-poses a model of human coexistence that sees all personal encounters as mutual self-expression reaching toward self-transcendence and com-munity. The model is still taking form in a socioeconomic order of remarkable instability. It has provoked destabilizing changes in consecrated life; I mention two as particularly pertinent to trans-formed leadership. First, religious are now blessed with learning, something which was not always the case. Remember the Sister Formation 856 Review for Religious Program in the fifties, and think of the number among us now who hold graduate degrees. That fact ranks us with the privileged class. The main class division in our nation today is caused by the deep chasm between those who have learning and those who have not, between those who can keep on learning and those who cannot. Our efforts therefore embody the self-donation of the privileged for the not-privileged. Yet--here is the second destabilizing change--in an odd inver-sion, we also belong to the laboring classes. The reason is that we have to keep on learning: for our lifeworld, how gracefully and intelligently to erode the "violence and vacuity that charac-terizes the modern relation to reality"'2; for our communities, how to deconstruct and reconstruct our own charisms. Hence, we belong to the new "laboring class," for as labor historian Shoshana Zuboff has said, the labor of our day is learning. Why are these important to leadership? Power could instruct subjects on God's will (recall: we knew); authority has to search for it. As Donald Gelpi wrote prophetically in 1966: The authority of the superior appears, not as a species of extrinsic divine sanction which automatically transforms [the superior's] will into the objective norm of [the] sub-ject's perfection, but rather as a necessary and providential means whereby superior and subject are enabled to coordi-nate their efforts in pursuit of a concrete apostolic end to which they commonly aspire (p. 84). Authority, then, requires both having and searching for com-mon apostolic aims. In the ruckus of Catholic American life, how do we come to common apostolic aims and purposes? We have learned to call the process discernment. It means a great many things in different congregations, but it has common elements.'3 Discernment begins and continues through mutual listening. It succeeds among those who maintain the necessary conditions of a discerning heart, for as Roberto Mangabeira Unger writes, we know both from human history "and in our own intro-spective experience., that our predispositions and longings may be as misguided as our ideas.''~4 Discernment ends, consequently, for all of us, not in certitude about "God's will," but in hopeful enactment of God's hopes. So we have moved from submission to discernment. It is a risky enterprise, reminding me of a tombstone in Brooklyn: across the top, "Never sick a day in my life" and in the middle, "Now Noventber-Decen*ber 1995 857 Tetlow ¯ From Useful Instruments to Willing Agents this." If leaders cannot give absolute commands in God's name, where in God's name is God's will? 3. From God's Plan to God's Project "I don't think you should be dean," the older Jesuit told Joe Tetlow in 1969 as they drank coffee the morning aJ~er his appoint~nent. "You wear a tie. If you can ignore God's will that way, what will you do to the school?" As this millennium ends, the West is caught in a crisis of authority and a crisis of community. About authority: ¼7e must talk, Hannah Arendt once said, not about what authority is but about what it used to be. Americans (like all peoples) have wit-nessed authority incessantly prostituted in this century: a sev-enty- five-years' war, not over yet perhaps; seventy-odd democratic revolutions decayed into tyranny; noble-seeming ideologies yield-ing bitter fruit in torture and genocide. We are unnerved as sec-ularist humanism, dominant for half a century, unravels, and middle-mind Aanerica renounces its brief trial of the belief that "all goods which are not anchored in human powers or fulfillments are illusions from a bygone age.''~s Americans are back to angels, death, and other fundamentals, and we do not know what author-ity is or can be. We Catholics also have to talk about what authority once was; we lost the propositional certitude of dogmatic theology and immemorial patterns of praxis. [Historian John Padberg SJ loves to say, "I knew all this would happen the day they made us take off the maniple."] We still feel the scorching conflicts that whooshed in through good Pope John's opened windows; and now we suffer dark confusions as the church's European captivity draws to its end. One victim of these many shifts is what our gr~at-grand-fore-bears called "God's will." It meant a great deal to them: a fixed and infinite plan for the cosmos, an almighty God, transcending time and dwarfing human wisdom. Our forebears perceived God's plan in terms of neoscholastic essences and imperatives, which of course remained eternally the same; hence, the Roman collar and the wimple were nonnegotiable parts of the essence of religious life, as my old priest friend felt. And bells, cloisters, prayers, all "God's will." In the American Catholicism at this end of this century

Issue 27.1 of the Review for Religious, 1968. ; 21, CHASTITY AND LOVE Joseph J, Sikora, S.J. VIRGINAL TEMPLES Thomas Dubay, S.M. ALIENATION OF MANUSCRIPTS James I. O'Connor, S.J. COMPREHENSIVE MENTAL HEALTH PROGRAMMING John F. Muldoor~ 66 INDIVIDUAL FORMATION PERIODS William F. Hogan. C.S.C~ GROUP METHODS IN SPIRITUAL DIRECTION Quentin Hakenewerth, S.M. AUTHORITY AND RELIGIOUS LIFE J. M. R. Tillard, O.P. 104 LOVE HAS ITS PROPRIETIES Sister Mary Sheila, S.N.J.M. COMMUNITY AND MYSTERY AT MASS Robert A. Bagnato, S.J. THE JESUIT NOVITIATE Nicholas A. Predovich. S.J. 137 THE TERRITORIAL IMPERATIVE Sister Teresa Margaret, O,C.D 143 THE PIETY VOID Kevin O'Shea, C.Ss.R. 163 SURVEY OF R~)MAN DOCUMENTS 170 VIEWS. NEWS, PREVIEWS 174 'QUESTIONS AND ANSWERS 186 BOOK REVIEWS 1;12 121 EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellavd, S.J. ASSISTANT EDITORS Ralph F. Taylor, S.J. John C. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as wei| as books for review, should be sent to I~EVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63~o3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 32x Willlngs Alley; Philadelphia, Pennsylvania tgxo6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Lores, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright © 1967 by REVIEW YOU RI~LIGIOUS at 428 East Preston Street; Baltimore, Mary-land 21202. Printed in U.S.A. Second class postage paid at Baltimore, Maryland. Single copies: $1.00. 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Questions for answering should be sent to the address of the Questions and Answers editor. JANUARY 1968 VOLUME 27 NUMBER x REVIEW FOR RELI(~IOUS Volume 27 1968 . EDITORIAL OFFICE 539 North Grand Boulevard St. Louis, Missouri 63103 BUSINESS OFFICE 428 East Preston Street Baltimore, Maryland 21202 EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard, S.J. ASSISTANT EDITORS Ralph F. Taylor, S.J. John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Published in January, March, May, July, September, Novem-ber on the fifteenth of the month. REVIEW FOR RELI-GIOUS is indexed in the Catholic Periodical Index and in Book Review Index. Micro-film edition of Review for Re-ligious is available from Uni-versity Microfilms; Ann Arbor, Michigan 48106. NOTICE TO SUBSCRIBERS On February i, 1968, R~vaEw FOR P~ELI~IOUS will publish clothbound reprints of volumes 2I to 25 (1962-I966) incluslve of the REv-mw. These clothbound reprints will cost $7.5o each per volume or' $37.5o for all five volumes. However, until January 3I, x968, these volumes will be sold at a special prepublication price of $6.oo per volume or $3o.oo for the entire set of five volumes. However, to take advantage of this special prepublication price, orders mhst be accompanied by full payment in U.S.A. funds and must be postmarked on or before January S~, 1968" The first twenty volumes (1942-I96I) inclusive of the R~vmw have already been reprinted in twenty clothbound volumes. These normally sell at $6.5o per volume or $I3o.oo for the set of twenty. However, from November ~ 5, 1967, to January 3 I, 1968, inclu-sive, they will be sold at the special price of $5.o0 per volume or $1oo.oo for the set of twenty. On February I, I968, and thereafter the price of these first twenty volumes of the REvmw will return to their normal price of $6.5o per. volume. Postage is included in all the above prices. Orders for all the above should be sent to: R~vmw Foa REL~C~OUS; 6x2 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. JOSEPH J. SIKORA, s.J. Chastity and Love Recent* decades have seen a gradual change in theo-logical emphasis and perspective regarding various as-pects of human sexual love in the state of marriage. Four such aspects might be distinguished: pleasure, procreation, mutual help, and personal love and com-munion. While all four of these have in fact always been present in this sexual relation, though not necessarily in every case, until only recently the first three were most strongly emphasized. And of these three, procreation has been traditionally regarded as the "primary end" of marriage. But in recent years the fourth, with the help of modern psychological and philosophical studies, has come into much greater prominence, so much so that some have wished to treat it as in fact the really pri-mary end of marriage. In the light of the past teaching o{ the Church this seems quite impossible, but it is at least recognized now that this personal love and com-munion is not just something subordinate to the bio-logically procreative aspect of sexual life. Interpersonal communion among us is one of the pri-mary values of human life, and human sexual love is ordinarily the primary and fullest mode of this inter-personal communion. Sexual intercourse in marriage is the full incarnation of this sexual love in the manner connatural to the human person; it is at once a sign and expression of this love and communion, ~nd also a means of intensifying it still more. When intercourse reaches its natural term in procreation, the child himself is a yet further expression and sign of the mutual love of the parents and at the same time a new bond that joins them still more firmly in this love, now not only mutual but for .the child as well. Thus marriage and family life are most fully human, not at the level of mere biological activity, but at the level of human love and interpersonal * Since the writing o{ this article Father Joseph J. Sikora, S.J., has died; may he rest in peace. This article will appear in a posthumous book by Father Sikora on the theology of religious life to be published in 1968 by Herder and Herder. ÷ ÷ ÷ Chastity and Love VOLUME 27, 1968 4" 4" 4" .loseph .I. Sikora, S.1. REVIEW F~R RELIGIOUS 6 communion. The whole biological structure finally exists only in order to support such a life of persons in mutual knowledge, love, communion, and communication. From a purely biological point of view we might speak of the primary end of marriage and sexual intercourse as b~ing that of the biological species rather than that of the individual, and consequently of its being found in pro-creation rather than in the pleasure and good of the biological individual. Still, this could hardly be said in such a simple way of the domain of personal and inter-personal values that are found ;here. (But this is not meant to suggest any hasty conclu'sions about the thorny problem of contraception.) But if marriage is now understood primarily in its significance in the personal and interpersonal sphere (though without ever setting aside its biological as-pects), this must mean that religions chastity also has an altered significance. Religious chastity, of course, still entails the denial of the pleasures of sex, of the possi-bility of procreation, and of the various joys of married life. But this chastity must also mean that a primary natural mode of human interpersonal communion in love is also excluded. Metaphysical and theological reflection in this light reveals a .most serious problem with the ideal of religious chastity. We do not relate ourselves to God in the same direct manner in which we can relate to our fellow hu-man beings. In fact we come to know God through the analogical resemblance of His creatures to Him; and we understand the meaning of interpersonal love and com-munion with God through our understanding of human love and communion. But if we are, through chastity, to exclude from our lives the primary mode of such hu-man love, then how can we come to the most profound affective relationship to God? And yet the very purpose of religious chastity is to enable us, with the help of grace, to come to just such a deeper relationship of love, not only to God but even to our fellow men. It would seem, then, that religious chastity really defeats its own purpose. This problem has also another aspect. The two sexes are mutually complementary in many ways, and really need each other in order to achieve full human growth to maturity. Either one by itself lacks a certain complete-ness in the line of nature, in some manner is not yet a full person. Especially is this so in regard to the very dimension of interpersonal communion itself. But with-out this interpersonal communion one must remain to some extent closed in upon himself, and, so it would seem, thereby less capable of opening outward in the love of God. Still more, religious chastity tends, in the con-crete, frequently to close off even other modes of mutual human interpersonal affective relation, in the interest of avoiding possible dangers of undue attachment to another person and even of eventual sexui~l difficulty. But all this only appears to weaken the ability of the person to enter into any affective relation at all, even to God. There is in fact a fundamental openness to God---even in the natural order and .the structure of our finite being, but also in the supernatural order through infused faith, hope, and charity--that already exists prior to any hu-man interpersonal relation at. all. It is true that our su-pernatural life is thus intrinsically prior to and inde-pendent of any particular human relationships at all. But still, this supernatural life must make use of our natural knowledge, natural love, natural affective com-munion, in order to come to .some analogical understand-ing of the meaning of the love of God, and to those particular acts of prayer and action that fill out our super-natural life under faith, hope, and charity. "If anyone does not love his neighbor, whom he sees, how can he love God, whom he does not see?" Full human life, and even full human life with God, seems to suppose pro-found affective relation to other persons, and perhaps even complete sexual communion with another in mar-riage. Such considerations as the above have led some to consider seriously whether we ought to reverse the ideas of many centuries concerning the value of religious chas-tity as a means of entering into a more intense life of loving communion with God. They point out that hu-man persons are both spiritual and fleshly, that it is simply wrong for us to try to escape this fact about our being, that we must work out with the help of God our salvation in and through the world and in and through our bodies as part of this world and even of our being. And these latter points are, to be sure, valid enough so far as they go. And yet there is in fact an ideal of religious chastity; it remains one of the three evangelical counsels. It has had a long history in the Church, in pre-Christian times, and in non-Christian religions. Quite apart from the position taken by the Church in its regard, religious chastity could not but be regarded with a degree of respect because of this long tradition in its favor in widely varying cultures and religions. It would be some-what naive for us to think that the difficulties cited above are of themselves conclusive and that religious chastity has become an outmoded cultural and religious form. Chastity has some resemblance to religious poverty. Chastity and Love VOLUME 27, 1968 7 REVIEW FOR RELIGIOUS Again, there is a renunciation of the use and possession of some creatures in the .interest of a greater freedom of spirit in their regard. This ddtachment from creatures is thought to make attachment to God in love easier than it would otherwise be. At the same time, chastity like. poverty, tends to enable the one who embraces it to achieve a greater degree of order in his love, now his love of p~.rsons and not just of material things, and indeed also ,a greater degree of perfection in this love. Chastity by no means intends to deny the need of grace-elevated human love and communion, as well as of love' and communion with God through grace. But through the renunciation of sexual love, chastity prepares for a "mystical" love of God :and of all other persons in God. The meafiing of this "mystical" love will be explained in more detail.below. For the moment let it stand for a certain excess in intensity of" love that is so focused on God that everything else, is loved only in relation to Him. The dangers of .religious chastity for many persons have long been known in at least a general way. This way of chastity is not for everybody, nor even for most. "Let him take it who can." An already neurotic person-ality might look tO religious chastity as a way out of some of his problems, but in fact 0nly fall into further en-tanglements as a result of embracing' it. (And yet it is also possible for some neurotics finally to grow to ma-ture persons in a religious life of poverty, chastity, and obedienceS--but under enlightened direction.) It would be possible for one who embraces religious chastity to pervert its intention by so turning in upon himself as, to be completely unable to relate affectively with other peisons: Chastity here has been twisted into narcissicism. Or one could go not quite so far down this path, by mis-taking the renunciation of sexual love for a renuncia-tion of any intense human love of friendship at all. Such a person would be at least a stunted "personality, some-what'hollow, perhaps al~n'ost mechanical in his life and work. All these are serious .dangers to be avoided by careful direction of those who would enter upon the way of Chasiity. Theyare fhrther reasons, besides the strength of the basic human sexual-impulse, that chastity is not [or anyone and everyone--not even for" everyone wh6' might think he wants it. But with all this,, the theory of religious chastity is fundamentalIy Osound. It should lead, and most important it has led, to a higher degree of detachment and freedom of spirit in regard to material things and the desires of the flesh. It should provide, and has provided for many, the opportunity for a new height of affective supernat-ural communion with God, and also with all men in God. It.should offer, and has offered in fact, to many a greater freedom for their apostolic work for the kingdom of God. The Church has already taught in an irreformable manner the great value of chastity as a means in the love and service of~ God; in itself the state of virginity or chastity is superior to that of matrimony for this reason. We have the example of Christ Himself, of His Mother, and of many of the canonized saints. In the face of ob-jections concerning the "natdralness" of sexual union and of matrimony, we must first insist that the natural order is not all that is to be considered. In general, however, we must agree that successful human love-rela-tionships (that are also desirable and licit) do tend to favor supernatural life with God and with our fellow men at the level of the reflex articulation of prayer and at that of particular action. They are even dispositions in favor of a good basic moral option of charity under-lying all these particular thoughts and actions (merely negative dispositions if these relationships are not in-spired by grace, even positive dispositions if they are. in fact inspired by grace). But in order to understand fully the actual role of religious chastity in regard :to super-natural love it is necessary to adopt a quite different point of view. There is a love that is of'its nature a unique love, without the possibility of any simultaneous analogues in the same person. Of itself it is a once-and-once=only affair (though it is possible for one such love to give way to another in the course of life, or in the entrance to eternity). Jacques Maritain has distinguished, in his recent Carnet de Notes (Paris, 1965), between an amour d'amitid and an amour de 7olie, to bring out this point. It is possible for us to take advantage of his elaboration of this distinction a propos of chastity in order to better understand several aspects of chastity and its relation to our supernatural life of grace. But not everything in the presentation here is necessarily to be attributed to Maritain. Amour d'amitid, or ordinary love of friendship, is opposed to amour de [olie. Both of these would certainly have to be called love of friendship in a broad sense, since the amour de folie is a yet more intense form of love that goes still farther, beyond ordinary friendship. But we shall set aside for the moment all consideration of this amour de folie, and concentrate our attention upon various aspects of the ordinary love of friendship (amour d'amiti~)--such as ~is found to exist between hu-man friends and also between a person with sanctifying grace and God Himself. When such a love of friendship comes to its perfection + + + Chastity and Love VOLUME 27, 1968 9 4" 4" 4" .loseph I. Sikora, S.l. REVIEW FOR RELIGIOUS 10 (speaking only relatively, since such a.love could go on increasing without limit), there is profound affective communion between the friends. This communion also includes, both as a support and as a result, the mutual sharing of all their goods in communication and in other forms of mutual giving. All that belongs to one also belongs to the other. And yet it could not be said that each has given his whole self to the other, except by a metaphor. It would be quite possible for each to have other friendships similar to this and simultaneous .with it, at the same or even greater degrees of intensity of love and communion. Each shares all he has, but not all of his very self. There is a love of friendship similar to this between the human person with sanctifying grace and God. This friendship between man and God means that the man has a personal affective regard for, communion with, and commitment to God that does in fact go beyond what he might have for any human friends. This is only to say that he loves God above all things and would prefer to lose any creature rather than God and His friendship. Such a friendship with God already exists at the level of the basic moral option of charity; thus it might be found even in anonymous Christians who would not be able to articulate in their thought or ex-press so well in their particular acts (at least not in such a full and conscious manner) their actual profound love of God. Such anonymous Christians do not have the fully articulated faith of Christians in the Church but only an inarticulate faith-adherence to the saving good who is God. But those Christians who live in the light of articulated faith can cultivate relations with God even at the level of reflex articulation of thought and through the various particular acts that every concrete situation calls for. Such a fuller life with God, at the level and under the direction of reflex consciousness, wouldneces-sarily be understood and lived by analogy with one's experience of ordinary human interpersonal relations further illumined by the light of faith. Clearly, every licit form of experience of human love and interpersonal communion could aid in enriching one's life with God at this level. But if there, is analogy between friendship between men and that between man and God, there is also notable difference, It is true that such a friendship between man and God is simply compatible with profound supernat-ural human affection and friendship for other human beings. But at the same time supernatural friendship with God, in its roots in the basic moral option of char-ity, calls for ever greater entry by man into participation in the very life of God Himself. There must be gradual growth of the divine life' in man, a gradual assertion of its dominion over every aspect of the human life in man. And although natural human tendencies ~ontinne to assert themselves throughout human life until death, these tendencies must themselves be elevated ever more completely by grace--integrated ever more completely into the supernatural life in man--so that God may have an ever more complete dominion in the human spirit in supernatural faith, hope, and charity. Concrete human love continues in this life to have both elements, supernatural grace and natural tendencies that are not thoroughly and completely subjected to supernatural grace. But the fundamental tendency of supernaturally graced man is toward an immediate union and total communion with God that could not exist simply side-by- side with another such communion but rather must really come to dominate exclusively and in utmost inti-macy- so that God really does become the form in some manner of the human soul. This kind of communion with God will be communion with God as one's All, simply one's All. This communion is already realized in an incipient manner through sanctifying grace and the indwelling of the Trinity in the human spirit; but it will be realized more fully, and more clearly, in the light of the immediate vision of God in eternity. But if such a height of friendship with and total im-mersion into God in af[ective communion is not part of the ordinary course of human supernatural life until eternity, nevertheless the mystical writers testify that this tendency of the life of grace can be in fact more fully actualized even at present. God does become more completely All for and in the spirit of man in the "mys-tical life" and through "mystical love." (But these terms are used here simply as designating a special mode of interpersonal relation to God, without carrying the weight of any special ontological account of "infused contemplation" that would make a radical break between ordinary Christian spiritual life and the entire mystical life.) This leads to a consideration of the second mode of love noted above, the amour de folie, or, we may say, "love unto folly," We shall examine the general charac-ter of such a love and then note the two modes in which it can come to realization here below. This analysis will enable us to understand much better the precise role of chastity as a religious means toward fullness of life with God here below, and indeed also the role of the whole life of the counsels in this regard. "Love unto folly" goes beyond ordinary friendship. In it there is not only a complete sharing of goods but even ¯ a complete, unreserved, mutual self-giving. Such an + ÷ ÷ Chastity and Love VOLUME 27, 1968 11 ÷ ÷ ÷ Joseph ~. Sik~ra, S4. REVIEW FOR RELIGIOUS 12 abandon in the giving of one's whole self to another is only folly to mere reason. For reason sees the natural reference of every human love somehow to the self (in the natural sphere, and without consideration of the fundamental tendency of supernatural life). To mere reason, love must always be the love of a good that is good-for, a good that is good in itself but also a good for the one who loves. But in this love unto folly, this seems to be almost ignored by the one who loves; this is a love that goes beyond such categories of formulating and discursive reason, following a higher light of intuitive reason. And what is it that intuitive reason "sees"? It all depends on which of two directions this "love unto folly" takes. But for the moment we must confine our-selves to remarks about this love that are quite general. In this love there is fully exclusive affective commun-ion, not excluding other loves of friendship but com-pletely excluding any other love like this. This is love of the other as one's All. But we can have only one All, in whom we are totally absorbed and to whom we are totally given in all that we are and have. Such a love means complete communion Of spirit and complete open-ness to communication and all mutual giving. Needless to say, there would be no possibility of an analogical relation between two such loves in the same person simultaneously--there can be only one All for a person at a time, unless this person be the infinite God who gives Himself totally in all that He is to all men who will receive Him. But such a perfection of love as this could be found by man in either of two orders. There is a natural per-fection (capable also of elevation by supernatural grace) of such love. This is to be found in the complete mutual giving of man and woman in sexual love in marriage. This sexual love is finally and fully incarnated, sym-bolized, and at its peak of intensity, in its physical as-pect, in the act of sexual intercourse. But such sexual love is much more than this in the spiritual domain of affective communion and all that follows from this. In sexual love of this kind, in which one person gives him-self completely to the other in h~is whole being, there is the greatest other-centeredness that could be found in natural human love for another human being. It is to the other as to his All that he gives himself. We are of course speaking of the most successful human marriage relations and not of the failures; these latter remain all too possible, especially for lack of the ability to love in such a manner. This other-centered love is not without the radical reference to self that is the mark of every natural hu-man love to the extent that it is not elevated by and brought under the complete, and perfect dominion of grace. If one finds his All in another, this is still in the other as another self (and therefore finally as somehow good-for the sel~). This follows from the very meta-physical structure of natural human love. But at the same time the metaphysical structure of this natural sexual love, focusing on the other as fully another self--even as a part of one's integral being--also makes it to be the most fully other-centered mode of natural human love. Sexual intercourse is of itself expr.essive of this complete other.centeredness, of total personal giving in mutual communion. Such a love as this could clearly be only for one other at once. When such a perfect sexual love is elevated by supernatural grace, it retains the same basic characteris-tic, that each person is All to the other. But supernat-ural charity, as we have seen, gives a new further orien-tation and drive toward God and toward a fullness of communion with God. Some day the "love unto folly" of married persons must end, at least in eternity; for charity must fructify into complete loving communion with God now present in vision. Then He will truly become the All for everyone who is with Him. Rejoicing together in their supernatural friendship of charity, they will all see and love the Three who are much more than friends to them, who are their All, whatever else they may have besides. But even in this present life here below it is possible for men to arrive at a perfection of supernatural love o[ God that is in some ways parallel to the perfection of natural (and supernaturally elevated by grace) love in most successful marriage. This would be a "mystical love," as has already been noted above. As a mode of "love unto folly" it would be simply incompatible with the simultaneous presence of another such love as this. Only one other could be one's All at one time. Yet this love inspired by supernatural grace would not be a love for God only as "another self" (such as would be any mere natural love, with its radical reference to the self), but even for God as the transcendent and infi-nite Self, good-for Himself and also to and for His shared life of supernatural grace. The focal point of grace-inspired love is altogether outside oneself, even in the most radical sense. Such a love is never found iso-lated in the pure state in our present mode of being; there is also a (in itself neither sinful nor disorderly) natural element--a natural love--with it that retains an independent and radical reference to oneself in focusing upon what is good-for oneself. This element will, of course, remain even in eternal life with God; but there it will be completely integrated under the dominion of ÷ + ÷ Chastity and Lo~e VOLUME 27, + ÷ ÷ 1oseph J. Sikora, S.]. REVIEW FOR RELIGIOUS 14 supernatural life¯ Our progress in supernatural life here below consists in large part of the growth of this do-minion of supernatural grace even at present. In "mys-tical'love" for God, the supernatural aspect clearly be-comes more and more dominant; it is even possible for complete integration of everything else under the super-natural life to be achieved in the state of transforming union and the mystical hght. But such an intricate and refined analysis need not be carried any further here. What is of interest here is a more descriptive account of this supernatural mode of "love nnto folly." In and through such a love of man for God, God shows Himself more openly and enters into a more profound intimacy with the human spirit. In this love the real finality of supernatural grace in us emerges more into the light (though still in the obscurity of faith)--its tendency toward the complete dominion of God in the soul, as the center of every activity, through supernatural faith, hope, and charity. This supernatural mode of "love unto folly" is ultimately incompatible with another such simultaneous love in the order of human sexual relation, and indeed utterly transcendent in relation to such a sexual love in any event. There is therefore no possibility of analogiz-ing from such a sexual, human love in order to achieve an adequate reflex articulation of "mystical love" in thought or in particular day-to-day action. Passive con-templation, without the possibility of adequate active articulation must begin here; this is a way of renuncia-tion of means and a way of darkness for the spirit--in which it must be led by th~ Spirit rather than find its own way. Every articulation in terms of earlier experi-ence is now simply insufficient to express what is now felt, and no acts are in any way adequate to testify to the actnal intensity of this love. Only silence, and per-haps also the most intense apostolic activity, come any-where near expressing this personal devotion and intensity of affective communion with God and with Christ; and yet finally everything falls short. There are no patterns in human love available here, except those we find 'in the revelation of God--especially in Scripture--in the life of Christ, and in the lives of the saints. But each one who follows this way must follow it in his own unique manner, under the guidance of God. Still, it is not true to say that the earlier modes of expressing friendship with God in articulated thought and action simply disappear. Far from it. Common mo-rality always remains to be lived as perfectly as possible. Frequent articulated prayer goes right along with mys-tical prayer--articulation first in the liturgy of the Church but also in personal prayer outside the liturgical events. And as we have said, the modes of apostolic ac-tion still remain, perhaps now expanded both in variety and in scope. So also, it remains true always that many human interpersonal relations of the most profound affective nature will help to deepen awareness and understanding, aid in greater reflex articulation, and also contribute to inventiveness in our apostolic action among our fellows --as well as enabling us to carry out better the simple exigencies of that fundamental love of neighbor that goes along with any friendship, and afortiori such a friendship, with God and with Christ. Only one such human interpersonal relation is ex-cluded as incompatible with such a full love-relation to God; .this is the "love unto folly" that ordinarily should mark successful marriage. And yet marriage itself is not excluded here. Neither is sexual intercourse within mar-riage (though it is deprived of its full symbolism of com-plete mutual giving of self--how could one give himself wholly to two Alls?). Perhaps the true "love unto folly" that is "mystical love" is not ordinarily found in such cases; but who could collect and offer statistics in this matter? In any event this kind of supernatural "love unto folly" for God does'mean that a union in marriage be-tween "mystics" would have to be something less in itself than it would be if it were itself a "love unto folly" for these same persons. Of itself and apart from the con-sideration of special circumstances, perfect chastity would ordinarily be the "easier" way, more free of tension, for those who would wish to give themselves in such a manner to God. In this sense, chastity and the whole way of the counsels could be called the "ordinary way" of pursuing such a path of love of God. In the light of these considerations, the supernaturally motivated renunciation of marriage, of sexual inter-course, of sexual pleasure, is of itself a preparation (negative, or even positive) in the supernatural order for such a higher mode of love of God. This renunciation is such a preparation precisely in so far as it excludes the other mode of "love unto folly" that could only exist among married Persons and that would incarnate and symbolize itself in sexual intercourse. This renunciation is not of itself already the actual "achievement" (if we may so speak of what can only be a gift of God) of .a "mystical" love of God; but it cannot help but point toward and even call for such a relation to God. The whole life of the evangelical counsels tends toward this exclusive love of God that goes beyond mere friendship; and this kind of love of God does not seem really possible without something at least equivalent to what is ordinarily understood as the life of the counsels. 4. 4- 4. Chastity and Love VOLUME 27, 3.968 4. .]oseph .1. Sila~ra, Sd. REVIEW FOR RELIGIOUS ]6 The renunciation of sexual love that is called for by the life of: the counsels, and by ,evangelical chastity in particular, is of necessity more than just a renunciation of marriage and sexual intercourse. It requires also the renunciation~ of a large number of other intersexual rela-tions that ultimately tend toward the full relation of marriage and intercourse, and that would consequently endanger this ideal of chastity. But at the same time, many other modes of human interpersonal relation through affective regard and communion are not only open to but even very necessary for anyone who would preserve and grow in such an intense loving relation to God Himself. Our love for family, friends, brothers or sisters in a religious community, or in some instances perhaps for a wife, contributes in several important ways toward ~the full expansion and development of that love -"unto folly" of God. that still transcends them all. It would be well briefl~ to dwell upon these ways. As has already been pointed out before, such well-ordered relations of love: toward and communion with other human beings are analogues of human love for God. Even when ttiere is question of "mystical love" for God, these analogues still help to deepen and to support our partial and inadequate understanding of this relation to God and aid the ever inadequate articulation of our attitude in prayer. Such a "climate of human love," also elevated by supernatural grace, greatly facilitates those particular acts in relation to our neighbors toward which charity impels us. Even a natural love of others, com-paratively uninfluenced by the life of grace in us, could be a basis ~on which charity could buildbthough it could also be an obstacle to real supernatural charity by tena-cious resistance to the dominion of charity. ¯ Also, human love of the kind we are describing can remove very serious psychological obstacles that might otherwise be present, obstacles to the full appreciation arid. articulation, so far as possible, of our own love for God and for our neighbor, and also obstacles to the full appreciation, so far as possible, of God's own tender love and care,for us. If we had no feeling of ~being loved by anyone, how could we really appreciate in our human way, however inadequate, God's love for us? How could we really articulate a love for God, whom we do not see, if we cannot feel profound affective regard for other hu-man beings, whom we can see, or if we cannot articulate such a love for other human beings and express it in our various actions in their regard? We need both ,.the ex-perience of being loved by other human beings and that of loving them if we ale to be able to live any kind of articulated supernatural life that is expressed in partic-ular acts of love and care for:both God and man. It would, of course, be imprudent and even naive not to take account of the very real dangers to supernatural life that human love of this kind can create. It would be quite possible for one to grow in attachment to friends so much'that such friends come to stand alongside or even above God in the affections. It would be possible for one to fall gradually even into serious sexual diffi-culties. The great variety of human temperament makes it altogether necessary that no one simple standard of behavior should be required of or imposed upon all in regard to human friendships. But we must always keep a sense of perspective, ~an awareness that a certain amount of possible and remote danger should be tolerated in view of the greater good of full human development and fuller relation with God. In fact, our life of human love is very important indeed in Our religious life--and or-dinarily all the more so in those who follow the way of religious chastity. It would be altogether disastrous for the persohality if some distorted ideal of religious de-tachment were to succeed in crippling or killing our capacity for human love of other human beings. There is a certain amount of conventional nonsense regarding the saints. It is possible that some of them had no real human friendships; but the lives of the saints in general are full of examples of warm friendships, of saints surrounded even by a multitude of friends. Always they look toward a transcending of all such relations in their intense communion with God, but the richness and effectiveness of their human personalities in great part depend upon their capacity for human love. A chastity ¯ that would destroy this would make one much less than he was and would recall the words of Piers Plowman: "Chastity without charity will be chained in hell." But it must finally be understood that religious chas-tity does fundamentally orient the human person toward a love of God that goes beyond all other loves and is a true "love unto folly." Chastity, of all the counsels, points out most vividly the radically mystical purpose of these counsels. And yet if we have in most of this treat-ment emphasized the role of religious chastity as a prep-aration and disposition for a greater fullness of our af-fective love for God and man, this same chastity also has a very great value as regards the effective apostolate that should spring from such love, in all who are not living in a purely contemplative state. It would be well here briefly to note some aspects of this apostolic significance of religious chastity. Religious chastity is of itself a sign of the eschatolog-ical kingdom already here present through grace. It bears witness to the day when we shall come to the full-ness of supernatural life with God in which there will ÷ ÷ ÷ Chastity and Love VOLUME 27, 1968 ]7 REVIEW FOR RELIGIOUS 18 be no marriage or giving in marriage. It also bears wit-ness to the power of grace even here below. Such a wit-ness to the reality and primacy of the spiritual and supernatural life of love of God has its powerful impact in the world. In excluding the bond of married love, religious chastity frees one for the concerns of God, for a really universal apostolate in the love and service of all men. It gives a much dearer vision of both material and spiritual reality by freeing one from total absorption in and centering on the pleasures and partnership of sexual love. The human energy that would otherwise have been expended in such a love is now available for yet higher purposes. If chastity has been insufficiently appreciated in very recent years for its apostolic power as well as for its role in communion with God, it nevertheless lacks nothing of its perennial value. It is only necessary that we come to an adequate appreciation of the more profound under-standing of chastity and of the requirements for success-ful living of such an ideal, that has become possible in the light of the metaphysical and psychological real-ities already discussed above. Such a more adequate ap-preciation will not lead to the abandonment of the ideal of religious chastity but to an even greater perfection in its practice today. It is now possible to make a few sug-gestions concerning the concrete practice of chastity to-day in religious communities. There are many safeguards to religious chastity that are dictated in large part by common sense. Clearly these must still be learned and preserved, today as much as ever, not only in the course of education of new members of religious communities but later as well. It is unneces-sary here to enter into the details of such a program. Only naivete could question the reasons for segregation of sexes and restrictions surrounding this. The same is to be said as regards a somewhat larger area in which Chris-tian modesty would have to be exercised, larger than that for those in or tending toward the married state. But there must be adequate education for recognition of the real complementarity and mutually enriching role of the sexes in human life, for understanding their fundamental equality as well as their differing psychol-ogies. It is simply impossible today to carry on with modern youth and young religious a successful program of sex education that would not meet their more sophis-ticated desire for fuller understanding of themselves precisely as masculine or feminine and therefore as naturally related to their complement. This is no matter of simple education to the simple physical sexual struc-tures and functions. What is needed is much more, a real understanding of the proper psychological mystery of the other sex as well as of one's own. If such an under-standing is absent, there is a felt ignorance of life that can only cause many more and serious problems. With-out such an understanding, one is less a man or less a woman. Such a more elaborate "sex education" of novices and young religious must of course be conducted only in the context of a presentation of the real meaning of the sacrifice entailed by religious chastity. This sacrifice must be seen not simply as a privation endured for the sake of an ascetical "test"--to prove one's strength of char-acter but in its direction toward fuller union and com-munion with God in "love unto folly" and toward total dedication to apostolic concern. But once the meaning of chastity as directed toward greater love is seen, then the role here even of human love and friendship must be pointed out. The values of human friendship~for fuller spiritual life, for fuller human maturity, for better meeting of human problems --must be opposed sharply to the concept of an "isola-tion with God" that would perhaps more commonly tend toward a rather narcissistic preoccupation with one-self and one's subjective states. We must beware of pseudo-idealizations of the saints and of the rhetorical exaggerations of ascetical writers. The saints too were human like us and had the same need of friendship as we do. Human love enriched their lives just as it does ours. If we are to grow in our human capacity for love and the expression of love--the ca-pacity that is supposed for the actual articulation and day-to-day manifestation of our supernatural love for God and for our neighbor, then we must have the ex-perience of this love. Nor would it be enough to have this only as a past recollection from earlier life in the family circle and in the world. It is not difficult to dry up, to forget how to love in a human way, unless this capacity is renewed, stirred to new growth, by the con-tinuing interpersonal involvement of human friendship. In this regard it is well to approach with a somewhat lighter touch the problem of the so-called "particular friendship" that has so much preoccupied many spiritual directors of the past. There is a genuine problem here. There is question of an immature affective relationship that is far too much under the domination of an emotion that goes beyond all bounds. Such relations must finally be controlled or cut off. But at the same time, we must not allow ourselves to be stampeded through fear or excessive caution into looking for the simple removal of emotion and warmth from human friendship. This would be to aim at the ideal of a rather mechanical man ÷ + ÷ Chastity and Love VOLUME 27, 1968 19 ÷ ÷ ÷ Joseph J. Silurra, SJ. REVIEW FOR RELIGIOUS ~0 or woman, perhaps really incapable of any profound human love. Such a person would be "immature" in the sense that he or she was not allowed ever to grow to the full capacity for human affective relation to other human beings. Such a person would perhaps have some serious deficiency in dealing with other persons in the work of the apostolate and might find a relative impoverish-ment in his life of prayer and communion with God. Yet human love does have different characteristics in persons of different temperaments. Some are much more affective than others; some put much more emphasis upon practical and effective love that really does do, more than feel, good for other persons. Again, it is im-possible to set down any kind of uniform norms for such things. But the general implications of all that has been said are clear enough, it seems. Finally, it seems well to add a few words concerning the chastity of Christ, that chastity which always remains the model for every form of Christian religious chastity. Christ had, of course, the highest degree of "love unto folly" for His heavenly Father, and consequently for His Father's will. It is in this light that we should look upon His frequent resort to prayer in solitude. Hig Father was His All, here on earth just as in eternity. The chastity of Christ was therefore most congruous with His inner communion with God in the depth of His human heart. But in this union and communion with His Father, and flowing out of this very union and communion, He showed the most complete and tender love for all men, and especially for His very. own. A reading of John 13-17 would far surpass any words that could be added here to demonstrate this. Again we see this tender love when we look at Him, just a few days earlier, weeping over the death of Lazarus, or again, weeping over the city of Jerusalem. He was not the kind of mystic so totally absorbed in the One, or in the "divine darkness," or even in the "divine light," that He had no love to give and to manifest openly to His fellow men. Far from this, He radiated this love to all around Him, and especially to His very own. This lc;ve of Christ must be our own exemplar that guides our effort (aided by grace) just as it guides His own hand in drawing us to Himself and making us true instruments of His peace. THOMAS DUBAY, S.M. Virginal Temples "Wherever# a virgin of God is, there is a temple of God." z "Never has a golden or silver vessel been so dear to God as is the temple of a virginal body." ~ If consecrated virgins are the choicest portion of the Lord's flock,s and if they are the "marvelous sign" of the Church's sanctity,4 and if this Church is the temple of the indwelling Spirit-Sanctifier,~ we may not fail to devote some extended attention to the relationships found between the divine inhabitation and dedicated purity. The Church herself offers us her hand to guide us through this discussion, for if we may judge by her liturgical texts, she especially loves to contemplate her God resting in the virginal bosom. She prays, for example, on the feast of St. Gertrude to "God who has prepared in the heart of blessed Gertrude, virgin, a dwelling delightful for Yourself," ~ and on the feast of St. Cecilia she re-joices that "this glorious virgin always bore the gospel.of Christ in her breast nor did she cease day or night from divine converse and prayer., and her heart burned with a heavenly fire." r # Previous articles in this series were published in REVIEW FOR RE~AG~OUS, V. 26 (1967), pp. 20~-B0 ("Indwelling God: Old Testament Preparation"); pp. 441-60 ("Interindwelling: New Testament Com-pletion"); pp. 652-50 ("Indwelling Dynamism"); pp. 910-58 ("Eu-charist, Indwelling, Mystical Body"); and pp. 1001-25 ("Indwelling Summit"). z St. Ambrose, De virginibus, bk. 2, c. 4; P.L. 16:214. ~ St. Jerome, Letter 22 to Eustochium, n. 2~; P.L. 22:409. z St. Cyprian, De habitu virginum, c. 5; P.L. 4:445; Pius XII, Sacra virginitas, Acta Apostolicae Sedis, v. 46 (1954), p. 174. *Pius XII, Sacra virginitas, pp. 175--4. ~ Cor 5:16-7. ~ Roman Missal, Collect of November 16. ~ Roman Breviary, Responsory of Lesson 2 of Matins of Novem-ber ~2. Thomas Dubay, S.M., teaches at MaD, crest College; Davenport, Iowa; address: Box 782; BettendorL Iowa 52722. VOLUME 27, 1968 21 4. 4. Thomas Dubay, S.M. REVIEW FOR RELIGIOUS Aim oI Virginity: Indwelling God Establishing relationships between consecrated chastity and the divine inhabitation requires no straining of one's theological imagination. On the contrary, Sacred Scripture is quite replete with them. Basic to all of these relationships is the virginityqove orientation: a virgin is a virgin because of the great commandment. Throughout the pages of Sacred Scripture God-and-man intimacy is prominent, and central to this intimacy is love. Even in the old dispensation the love command-ment is clothed with a majestic solemnity and insisted upon with an impressive series of reminders to protect it from oblivion and neglect: Hear, O Israeli The lord is our God, the Lord alonel There- [ore, you shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength. Take to heart these words which I enjoin on you today. Drill them into your children. Speak of them at home and abroad, whether you are busy or at rest. Bind them at your wrist as a sign and let them be as a pendant on your forehead. Write them on the doorposts of your houses and on your gates,s One day some centuries later a pharisee strolled up to this God become incarnate with a knotty problem. "Master," he wanted to know, "which is the great com-mandment in the Law?" 0f the many possible precepts scattered through the Law the Master unhesitatingly came up with the crucial one: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind." 9 This is man's main occupa-tion. It is also the reason a virgin is a virgin. The purpose of renunciation cannot be negative. Nothingness cannot motivate the will. Nor can it serve as a basis for a state in life. Dedicated chastity is not an escape from the burdens of marriage. It is not a flight from something tainted. According to Paul it is a total, efficient, unimpeded, liberating Self-donation to God. One remains virginal to give an undivided attention and love to the Trinity: "I would have you free from care. He who is unmarried is concerned about the things of the Lord, how he may please God. Whereas he who is married is concerned about the things of the world, how he may please his wife; and he is divided. And the unmarried woman, and the virgin, thinks about the things of the Lord, that she may be holy in body and in spirit." 10 The virgin is a virgin that she may love undividedly. In pa-tristic thought the virgin is a person apart, a glory of the Church. Her love is supernatural, superhuman, unspeakably beautiful, immortal: s Dt 6:4-9. ~ Mt 22:36-7. xo 1 Cot 7:~2--4. In this marriage [to Christ] there is no tinge of passionate desire because the fervor of this holy love is nourished by a spiritual refreshment. O angelic and superhuman virtue found in menl O inexpressible splendor of a heavenly and eternal servicel Those who receive it contemplate in the flesh what they shall enjoy in immortality, for they choose the better par,t which will not be taken from them but rather will be perfectea in them. What they now preserve by deed inviolate, shall be rendered to them in an increased reward of a glorious immor-tality, u Such, too, is the thought of Pope Plus XlI: This then is the primary purpose, this the principal aim of Christian virginity: to strive solely after divine realities and to turn one's mind and soul to them, to seek to please God in everything, to think of Him eagerly, to consecrate body and soul entirely to Him. It is nothing but love that sweedy impels the virgin to consecrate entirely, her body and soul to the Di-vine Redeemer. With this idea in mind St. Methodius, Bishop of Olympus, places on her lips these charming words: "You Yourself are all things to me, O Christ. For You I preserve myself unta,!nted; to You I run, my Spouse, holding my shining lamp aloft.' It is love for Christ, surely, which prompts the virgin to flee into the shelter of her monastery and to remain there for life to contemplate and love her heavenly Spouse more easily and without hindrance.~ When she makes her dedication the object of a vow the virgin places herself in a particularly holy relationship to the Trinity she bears in her heart. This holy situation is brought about, first of all, by her more complete self-surrender. She gives to her God not only the acts by which she is pure but also her very being and faculties that are pure. Just as a man does well who gives the fruit of his orchard to a friend, but does even more if he gives the orchard together with its fruit, so a man does well to give the Trinity acts of purity, but if he gives his very being and powers together with his acts he does even more.~a The virgin's self-donation is complete. The virgin's relationship to God is enhanced by vow, secondly, because through her solemn promises she fixes herself permanently in the holy condition of being bound to the fountain of goodness.14 Being bound is not neces-sarily unfortunate. It depends on that to which or to whom one is fastened. Genuine lovers reckon themselves fortunate to be bound to each other in matrimony. When the virgin binds herself to Beauty by vow, she is in an enviable condition indeed. We may note by contrast that just as a mortal sin is tragic, but to be obstinate or fixed in ~1 St. Fulgentius, Letter 3 to Proba, n. 17; P.L. 65:331. = Plus XII, Sacra virginitas, pp. 165-7; see also Vatican II, Decree on Religious Li[e, n. 12; Decree on the Ministry and the Life of Priests, n. 16; Constitution on the Church, tan. 42, 44, 46. ~ St. Thomas gives this teaching and example in refcrence to vows in general, 2-2, q.88, a.6 c. It Ibid. + 4- + Virginal Temples VOLUME 27, 1968 23 ÷ ÷ ÷ Thomas Dubay, $.M. REVIEW FOR RELIGIOUS it is far more tragic, so also to be pure is angelic, but to be fixed in a pure union with the Trinity is far more angelic.1~ Spiritual Marriage ¯ So intimate is the love relationship between the virgin and God within that the Church has from the firs~ centu-ries seen a supernatural marriage in consecrated virginity. The doctor of virginity, St. Ambrose, fifteen centuries ~go put this relationship in as brief and lucid a gtatement as one could ask: "Virgo est, quae Deo nubit--she is a virgin who is married to God." x0 In the East St. Gregory of Nyssa, himself a married man but a great admirer of virginity, several times uses the expression, spiritual marriage, to refer to the celibate's union with God. Of it he says: "The soul who joins himself to the immaculate Spouse is bound by love to the true wisdom which is God." aT For St. Fulgentius Christ is the one Spouse and crown of all sacred virgins: This is the only-begotten Son of God, only-begotten Son of the Virgin also, the one Spouse of all sacred virgins, the joy, the beauty, the gift of holy virginity. He it is whom holy vir-ginity corporally brought forth, whom holy virginity spiritually marries, by whom holy virginity is made fruitful in order to persevere, by whom it is graced that it may remain beautiful, by whom it is crowned that it may reign gloriously forever.~ This same saint speaks of God "chastifying" or purify-ing the virgin into being His spouse: "Harken to the love of your Spouse in you; reflect on the loveliness of the Lord. The Lord is good in making you His handle/alden. This Spouse is beautiful who has purified you into being His spouse." 19 So truly did the.fathers consider the con-secrated virgin as wedded to God that they bluntly spoke of an unfaithful virgin as an adultress. Said Ambrose: "She who has espoused herself to Christ and has received the holy veil has already ma.rried, she has already, been joined to an immortal Man. Then if she should wish to enter a common marriage, she commits adultery." s0 Augustine's judgment was the same: "If a virgin marries [that is, one only physically a virgin], she does not sin, but if a nun (sanctimonialis) marries, she Will be con-sidered an adultress of Christ." 21 Pope Pius XII pointed ~ Mt 22:30. ~ le De virginibus, bk. 1, c. 8; P2,. 16:203. See also c. 5. 1~ De virginitate, c. 20; P.G. 25:301. rs Letter 3 to Proba, n. 6; P.L, 65:326. l~Ibid., n. 30 his; P.L. 65:336: "Attende igitur in te sponsi tui amorem, considera Domini pietatem. Plus est Dominus, qui te sibi fecit ancillam; speciosus sponsus, quite castificavit in sponsam;" ¯ o De lapsu virginis, c. 5; P.L, 16:373. ~Enarratio in Ps. 83, n. 4; P.L. 37:1058. out that already from the fourth century the Church's rite fdr the consecration of virgins was closely similar to her rit~ for blegsing earthly marriages.22 Even in today's liturgy the sainted virgin is called the spouse of Christ,2a and' the newly composed Mass for the profession cere-mony of religious women has the marriage theme running through it. If the law of praying is the law of believing, it is s!gnificant indeed that the Church has chosen to weave a supernatural wedding thread throughout the virgin's consecration to God.~4 In this most pure and heavenly marriage the virgin fi~ho has left all things for her spouse bears Him in her breast. This union is not only intimate, not only indis-soluble, not only personality-completing; it is a union that cannot be interrupted by death or clouded by the spectre of death. Divine revelation, speaks of God's rela-tiohship to any faithful soul as a wedded relationship, but in an additional way can these statements be understood of the consecrated virgin who will have no lover in her life but'Him.2~ Although Catholic Scripture scholars commonly understand the Song of Songs as expressing the intimate and incomparably beau'tiful love between God and man, it may be applied even more pointedly to this relationship between God and the virgin:2~ My lover is for me a sachet of myrrh to rest in my bosom .As an apple tree among the trees of the woods, so is my lover among men. My lover speaks; he says to me "Arise, my beloved, my beautiful one, and come!". "Let me see you, let me hear your voice, for your voice is sweet, and you are lovely." . Set me as a seal bn your heart, as a seal on your arm; for stern as death is: love, relentless as the nether world is devotion; its flames are a blazing fire. (Cant. 1:1~; £:8, 10, 14!, 8:6). Indwelling Spiritualizes the Temple Divine m~ste~es are all secret, wondrously hidden. Solne of them, ,.however, "we see (or think we see) more clearly than others. One of the most secret of the divine works is the manner in which the abiding Spirit conse-crates and even somehow spiritualizes the flesh bf His human temple. That He does is a fact of His own telling: ~ Plus XlI, Sa~ra virginitas, p. 166. ~* Vespers of a virgin. a Those who now deny a bridal relationship of the consecrated virgin to Christ should reckon with the fact that they are running counter to the plain'mind of tile Church. ~ Is 54:5,7-8; Song of S, passim; Eph fi:21-3~. We may distinguish in traditional Catholic thought four types of brideship with Christ: the Church, each Christian soul, the advanced soul enjoying the transforming union, the consecrated virgin. It is only the last who can share in all four, ~ The Church herself in using the Song of Songs for the profes-sion of religious women herself suggests that we so use it. + 4- 4- Virginal Temples VOLUME 2~, 1~,9 2~ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS "They who are according to the flesh mind the things of the flesh, but they who are according to the spirit mind the things of the spirit. You, however, are not carnal but gpiritual, if indeed the Spirit of God dwells in you ¯. Do you not know that you are the temple of God and that the Spirit of God dwells in you? It anyone destroys the temple of God, him will God destroy; for holy is the temple of God, and this temple you are." 27 Because the virgin particularly lives according to the spirit and minds the things of the spirit, she especially is spiritual and not carnal. And if she especially is spirit-ualized, it is indeed because the Spirit of God dwells in her. All men are holy and consecrated by this inabiding Fire, but especially is she who by her integral dedication "thinks about the things of the Lord that she may be holy in body and in spirit." ~s In an eminent manner may we apply to her the remarkable praise the Lord God bestowed on His people: "You were exceedingly beauti-ful, with the dignity of a queen. You were renowned among the nations for your beauty, perfect as it was, because of my splendor which I. had bestowed on you, says the Lord God." 29 Indwelling: Motive for Crystal Chastity If the very flesh of the human temple is sanctified, con-secrated by the presence of the Spirit, we can easily grasp the converse conclusion that this very presence is most fittingly honored by a crystal purity in the temple. When St. Paul comes to convincing the Corinthians of their great need for chastity, he lines up several doctrinal truths and caps them with the divine indwelling. First, the Christian's flesh is not a thing for itself; it is the Lord's: "The body is not for immorality, but for the Lord, and the Lord for the body." so Second, this body is to rise gIoriously one day as did the Lord on the first Easter: "God has raised up the Lord and will also raise us up by his power." 3XThird, this body is a mem-ber of the mystical Christ and is therefore to cling to no sinful partner but to the Lord Himself: "Do you not know that your bodies' are members of Christ? Shall I then take the members of Christ and make them members of a harlot? By no means[ Or do you not know that he who cleaves to a harlot, becomes one body with her? 'For the two,' it says, 'shall be one flesh.' But he who cleaves to the Lord is one spirit with him. Flee immorality." a~ ~ Rom 8:5,9; 1 Cor 3:16--7. = 1 Cot 7:34. ~ Ez 16:1~-4. ~ 1 Cor 6:13. m 1 Cor 6:14. ~ 1 Cot 6:15-8. Lastly, this body is the very temple of the Holy Spirit bought at the price of the Lamb and thus precious in its value: "Or do you not know that your members are the temple of the Holy Spirit, who is in you, whom you have from God, and "that you are not your own? For you have been bought at a great price. Glorify God and bear him in your body." as The conclusion is clear: rejoice this abiding God by your prayer and your purity. This, indeed, does glorify Him in your body. Indwelling Converse and Virginity It consecrated virginity occupies so singular a place in the supernatural economy that its representatives are the choicest portion of the Lord's flock and are wedded to their God, we should expect that it would be somehow bound up in a unique intimacy with this God. We should expect that the virgin possesses some advantage in con-versing with her Spouse that the non-virgin does not pos-sess. The data of divine revelation bear out our expecta-tion, for St. Paul tells us that together with the undivided heart the reason a virgin is a virgin is that she might pray unimpededly to her Lord: "The unmarried woman, and the virgin, thinks about the things of the Lord, that she may be holy in body andin spirit. Now this I say for your benefit, not to hold you in check, but to promote what is proper, and to make it possible for you to pray to the Lord without distraction." 34 Catholic tradition traces a long history in its apprecia-tion of the relationship between virginity and contempla-tion. Gazing upon the loveliness of the Lord is the virgin's one occupation: When you begin to seek Him, 0 virgin, I-Ie is present, for ¯ it is impossible that He should be absent from those who de-sire Him.Pursue Christ, 0 virgin, in your light, in your holy meditations, in your good works that shine before your Father who is in heaven. Seek Him at night, seek Him in your cell because He comes at night and knocks at your door. lie wishes you to be watching at all times and to find the door of your heart open. See to it, 0 virgin, that you diligently de-vote yourseff to prayer.= Being a life of knowing and loving, consecrated chastity renders the human person more like the divine: The pursuit of virginity, it seems to me, eemarked St. Gregory of Nyssa [himseff a married man], is an art and a power to lead a more divine life and it teaches how we who are bound by the bonds of the body may become similar to spiritual beings. The intent and purpose of this life is wholly = 1 Cor 6:19-20. u 1 Cor 7:34-5. =.St. Ambrose, Exhortatio virginitatis, cc. 9 and 10; P.L. 16:353, 357. Virginal Temples VOLUME 27, 1968 4" 4" Thomas Dubay, $.M. REVIEW FOR RELIGIOUS to preserve the loftiness of the soul from being lowered by the onslaught of pleasures and to keep us who should be contem-plating and gazing upon divine and heavenly truth from lapsing into the mere inclinations of the body.8~ Hence, the virginal life is a living for the soul alone and that i~ why it may be termed angelic: the virgin contemplates the Father of perfect integrity and by gaz-ing upon His beauty becomes herself more beautiful: This is to live for the soul alone, namely, that one insofar as he can should imitate the manner of life of those powers who have no bodies, for these neither marry nor are given in marriage. But this is their intent, purpose, and perfect duty: to contemplate the Father of immaculate integrity and as far as imitation is possible to ~nhance their own beauty by gazing on the exemplar of beauty itself,~ From the negative point of view perfect purity makes indwelling converse easy in that it frees a man from the absorbing distractions of bodily pleasures. "If the human mind," writes St. Cyril of Alexandria, "is burdened and immersed in the pleasures of the flesh, it cannot look up to God, nor can it with a fixed gaze contemplate His deeds." as It follows, then, that the virgin's dominating occupa-tion according to the pure stream of Catholic tradition is contemplating the beauty of her Lover. "If therefore you have declined the nuptials of the sons of men from which you would have begotten sons of men," Augustine admonishes her, "love Him with your whole heart who is beautiful beyond the sons of men. You are free, your hearts are untied by the bonds of marriage. Contemplate the beauty of your Lover. Reflect on Him who is equal to His Father and subject to His Mother, ruling in heaven and serving on earth, creating all things, created [that is, human nature] among all things." a~ It is in this finality that we find the root cause for the sublime dignity of the virginal consecration: "That which more effec-tively disposes one for the most noble act is itself the more praiseworthy. But that which most effectively fits one for the act of contemplation--in which the highest purity is needed---is virginity." ,0 St. Thomas writes in the same thought pattern: "For this reason does holy virginity abstain from all venereal pleasure that it may be more freely at leisure for divine contemplation." 41 St. Gregory of Nyssa, De vlrginitate, c. 5; P.G. 25:273. Ibid., c. 4; P.G. 25:273. In lsaiam, 1, orat. 3; P.G. 37:78. De sancta virginitate, c. 54; P.L. 40:427-8. ~°St. Bonaventure, De perlectione evangelica, q.3, a.3: "Quod magis disponit ad actum nobilissimum est laudabilius; sed ad actum contemplationis, in quo requirit~r maxima puritas, magis disponit virginitas." 2-2, q.152, a.2 c: "Ad hoc autem pia virginitas ab omni delec-tatlone venerea abstinet, ut liberius divinae contemplationi vacet." In this light we can appreciate more fully St. Ambrose's charming axiom that "wherever a virgin of God is, there is a temple of God," and St. Jerome's judgment that "never has a golden or silver vessel been so dear to God as is the temple of a virginal body." If the whole raison d'etre of the virginal dedication is a loving contemplation of the Trinity, surely the chaste virgin is both a sign of the indwelling mystery and the person best disposed by state to live it, Sacramentality oI Virginity To appreciate the sign or witness value of virginity we must first touch briefly on the sacramentality of our supernatural economy. In a broad sense of the term, sacrament may be referred to any visible reality that in one way or another proclaims the divine reality. It implies a kind of wedding between the visible and the invisible whereby the latter is declared by the former. In this sense the whole universe is a gigantic sacrament of God for "the heavens declare the glory of God, and the firmament proclaims his handiwork." 42 But the term can have stricter meanings; and it bears the most rich of them when it is applied to the incarnate Word, the sacrament of God. This Sign is the God He proclaims: "In the beginning was the Word, and the Word was with God: and the Word was God. And the Word was made flesh, and dwelt among us. And we saw his glory--glory as of the only-begotten of the Father4z . In him dwells all the fullness of the Godhead bod-ily." 44 As the Church sings in her Christmas Preface, "while we know this God visibly we are by Him rapt up to a love of invisible goods." The Church, too, is herself a sacrament of Christ for she is mystically identified with .Him and proclaims Him to the world: "As the body is one and has many members, and all the members of the body, many as they are, form one body, so also is it with Christ4n.He who hears you, hears me.''46 Sacred Scripture likewise possesses a sacramentality, since as the Word assumed human flesh in Mary's womb, so does He assume human speech in the womb of the hagiographers' minds. Through these human words the Word can make us burn with love for God: "And they said to each other, 'Was not our heart burning within us while he was speaking on the road and explaining to us the Ps 18:2. ISJn 1:1,14. Col 2:9. 1 Cot 12:12. Lk 10:16. ÷ ÷ ÷ Virginal Temples VOLUME 27, 1968 29 4. 4. Thomas Dubay, $.M. REVIEW FOR RELIGIOus Scriptures?' " 47 The sacramentals, too, are obviously sacramental because they consist in a visible rite that somehow influences a supernatural effect. But most com-monly do we apply the term, sacrament, to our seven sacred signs that themselves produce the grace they sig-nify. In this whole orchestra of the sacramental universe the divine wisdom and goodness and power shine through. Because man is a composed being, he goes to his God by composed means. Man is an invisible-visible unit and so he rises to the fountain of all by invisible-visible sacra-nlents. In this extended sense of the word a virgin is a sacra-ment in her very dedicated person: St. Ambrose recorded sixteen centuries ago that on the occasion of receiving the veil of virginal consecration Marcellina heard the words, "[your Spouse] bestowed on you the pure sacra-ment of virginity." 48 We. think that Ambrose's thought was either that the veil is a sign of virginity or that as Marcellina was being dedicated to perfect purity she became a sign to the world of divine realities, and espe-cially that she became a virgin-sign, that is, a person representing total surrender to the Trinity. St. Gregory of Nyssa likewise saw a kind of sacramental meaning to virginity: "The virginal life.s~ems to be a certain image of that future immortality of beatitude. The virgin enjoys in this life the goods that shall be our supreme good at the resurrection." 49 Though he does not use the word, sacrament, Pope Plus XII c/early taught the sacramentality of virginity when he assigned the terms "image" and "sign" to de-scribe the virgin's witnessing function before the world: It surely, redounds without doubt to the highest glory of virgins that they are living images o[ that perfect integrity by Which the Church is joined to her divine Spouse. For this So-ciety founded by Jesus Christ it is a supreme joy that these same women are a marvelous sign of that flourtshing sanctity and spiritual fecundity for which she is eminent. Cyprian wrote well of this when he said: "They are the flower of that ec-clesial bud, the beauty and adornment of spiritual grace, a reason for our joy, a fresh and untainted work of praise and honor, an image of God corresponding to the holiness of the *~ Lk 24:32. At the turn of the first century St. Ignatius of Antioch already recognizes a special power in biblical words when he speaks of himself as "confugiens ad evangelium tamquam ad corporaliter praesentem Christum"--"fleeing to the gospel as to the bodily presence of Christ" (Ad Phila., 5, 1; P.G. 3:681). ~De virgin(bus, bk. 3, c. l; P.L. 16:219-20: "In te quoque sin-cerum sacramentum conferet [Sponsus] virginitatis." Ambrose was probably here using the term "sacrament" as Augustine defined it: Signa, "cure ad res divinas pertinent, sacramenta appellantur" (Letter 138, c. 1, n. 7; P.L. 35:527). ~° De virginitate, c. 13; P.G. 25:290. Lord, the more illustrious portion of the Lord's flock. The Church rejoices in them and the glorious fruitfulness of this Mother abundantly flourishes in them. The more the number of virgins grows, the more does the joy of this Mother increaseY In what ways is the virgin a witness-sign to the world? Sign o[ God-centeredness The doctrine of the divine indwelling in the souls of the just is undoubtedly a doctrine of God-centeredness. The whole aim of its preparation in the Old Testament and its revelation in the New is to impel men to an intimacy with the triune God. By being so close, so deli-cately close that He is within, he is asking each man to develop the kind of spiritual life that will prompt him sincerely to shout all his days: One thing I ,ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of the Lord.As the hind longs for the running waters, so my soul longs for you, 0 God. Athirst is my soul for God, the living God. When shall I go and behold the face of God?~a The consecrated virgin is a sign that man must seek God as his all. Her whole being proclaims that human life must be orientated to the divine alone, for she is what she is precisely that she may gaze on the loveliness of the Lord, that she may unimpededly thirst for Him and be-hold His face. There are two elements involved in a dedicated vir-ginity. The first is a bodily integrity by which one has never committed .a complete and voluntary act against the virtue of purity nor has contracted and used marriage. The virginal body is whole, integral. The second element is the firm and pious will to abstain forever from any voluntary venereal pleasure. The will is firm by its vow and it is pious by its supernatural motive for the vow. Thus an adolescent who has never sinned seriously against chastity is integral in body but does not thereby enjoy the state of consecrated virginity, for even though the material element (b, odily incorruption) is present, the ~o Pius XII, Sacra virginitas, pp. 173-4. St. lsidore of Seville long ago saw the virgin as a sign of the Church: "Since the Church her-self is a virgin espoused to one Man, as the Apostle says, how much greater is the dignity of her members who preserve in the flesh what the whole Church preserves in her purpose?" (De ecclesiastids ol~iciis, bk. 2, c. 18; P.L. 83:804-5). Even earlier St. Augustine had said that "the whole Church is called a virgin" Enarratio in Ps. 147, n. 10; P.L. 37:1920. Vatican II, of course, frequently recalls the wit-nessing value of the evangelical counsels. ~1 Ps 26:4; 41:2-3. 4- 4- 4- Virginal Temples VOLUME 27, ~.968 31 ÷ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS formal.element (the intention of dedicating this integrity forever to God)is absent.5~ ~ The virgin is a sign of God, centeredness as regards both elements in her consecration. Her bodily integrity is'a peaceful and pure self-preservation for Him alone. Her intimate being is a garden enclosed. Her body 'that knows no voluntary disturbance of passion itself declares that God alone can have her, that the indwelling Trinity can abide in the tranquil garden that she, is. Such. is the thought of Paul when he says that "the virgin thinks about the things of the Lord, that she may be hol~ in body and in spirit." Her chaste flesh is itself a. sign,: of concern with the Lord. Especially is she the sacred temple of the Trinity: "Holy is the temple of God, and :this temple you are." 5s The spiritual or formal element in th~ virgi.nal con.s.e-cration is likewise a sign to flae world of God-centered-ness. By her firm and pious will to give her heart to no other lover the virgin proclaims to all who will .hear that God alone is the objec.t of her concern and attention. This perpetual resolve declares in a per.fect~ manner the cruciality of God in the Christian life: "Ofie t~hing I ask of the Lord. that I may gaze on the loveliness of the' Lord." 54 It declares that the virgin is a. sign to men that all must love Him with a whole heart; a whole soul, a whole mind. She is a sacrament illustrative of Psalm 118:10: "With all my heart I seek you." To her especially does this God say: "You are precious in my eyes and glorious. I love you." ~ ~ Sign of Indwelling Mystery The divine inhabitation is an interpersonal intimacy between God and man effected by supernatural love and consummated by supematu[al joy: "If you love me, keep my commandments. And I will ask the Father and he will give you another Advocate to dwell with you for-ever, the Spirit of truth whom the world cannot re~'e.ive, because it neither sees him nor knows him. BUt you shall know him, because he will dw.ell with you, and be in you. If anyone love me~ he will k~ep .my word, and my Father will love hin~, and we will come' to. him and make our abode with him. 2. Abidd ifi my love'.'. These things I have spoken to you that.my ]oy. may be in. you, and that your joy may be made lull. God is love, and he who abides in love abides in God, and God .in him r~ Because the religious vow' of chastity is not a vow of gi~ginit~, a non-Virgin~ can become a religious and can even share by her com-plete selLdonation in the sign character of the ~irgin. ~ 1 Cor 3:17. ~ u Ps 26:4. . M Is 43:4. ¯. The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us. Look to him that you may be radiant with joy. Taste and see how good the Lord is." 56 Yes, our mystery is a love-delight mystery. And such precisely is the virgin's forte. She is a virgin in order to love with an undivided heart, and she receives a hundredfold of love and delight by giving up all for her Spouse: ',Everyone who has left house, or brothers, or sisters, or father, or mother, or Wife, or children, or lands for my name's sake, shall receive a hundredfold and shall possess life everlasting. Because she can love unimpededly she can also more easily attain the ofuilness of joy that stems from love: "Eye has not seen nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." ~s Hence, our basic argument is simple: love. for God is closely interwoven with the indwelling mystery; the virgin is a virgin precisely to love; therefore, the virgin as a virgin is somehow woven into the indwelling mystery. She is a sign of it. This same truth stands out from another point of view¯ The divine inhabitation consecrates a persgn, puri-fies and spiritualizes the body: "Holy is the temple of God, and this temple you are. They who are adcording to the flesh mind the things of the flesh, but they who are according to the spirit mind the things of the spirit . You, however, are not carnal but spiritual, if indeed the Spirit of God dwells in you." ~9 When Paul comes to admonish the Corinthians to live chastely he caps a list of reasons (the resurrection of the body, membership in the Body of Christ, union with the Lord) with an appeal to the divine inabiding: "Do you not know that your members are the temple of the Holy Spirit, who is in you, whom you have fxom God?" 50 Purity and the divine presence are intimately related. Virginity, therefore, as the loftiest type of purity is par excellence related to the indwelling mystery. We may say that the consecrated virgin is the visible sacrament of the indwelling: "Wher-ever a virgin of God is, there is a temple of God." It follows, then, that the virginal temple enjoys a singular splendor, shines with a' particular beauty be-cause of the Trinity abiding within. Especially true of her is the encomium of Yahweh: "You were exceedingly beautiful, with the dignity of a queen¯ You Were re-nowned among the nations for. your beauty," perfect as it was, because of my splendor which I had bestowed on ~U7J nM 1t 41:91:259-7. ,28; 15:9,11; 1 Jn 4:16; Rom 5:5; Ps $$:6,9. ~1 Cor 2:9. ~ 1 Cot 8:17; Rom 8:5,9. ~ ! Cor 6:19. ÷ ÷ ÷ Virginal Temples VOLUME 27, 1968" ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS you, says the Lord God." 01 When she is a religious, her habit likewise shares in the sign character of her consecra-tion, since it proclaims that she is the set-aside property of the Trinity, that the habit encloses a temple beautiful by its tranquil purity. Sign o[ God's Cosmic Primacy The incarnation has wedded the uncreated to the created. It has raised the entire universe to a new level, a new sacredness, a new unity with its Author. All things are restored in the Christ, the Sacrament of God. Yet God still does enjoy a primacy in this new and sacred unity, a primacy by which He infinitely transcends the cosmos, a primacy by which the latter must not inter-fore with His glory, a primacy by which all else is orien-tated to His praise. One of the most radical (in both senses of "root" and "drastic") doctrinal themes in the gospels is the idea of voluntary poverty. It permeates the whole like an atmos-phere and it is so uncompromising that it must come as a shock to anyone who takes it seriously: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. The care of this world and the deceitfulness of riches choke the word, and it is made fruitless. Do not lay up for yourselves treasures on earth, where rust and moth con-sume, and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither rust nor moth consume, nor thieves break in and steal. For where thy treasure is, there also will thy heart be . The foxes have dens, and the birds of the air have nests; but the Son of Man has nowhere to lay his head. If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me . Amen I say to you, with difficulty will a rich man enter the kingdom of heaven. And further I say to you, it is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven. Woe to you richl for you are now having your comfort. Woe to you who are filledl for you shall hunger. Carry neither purse, nor wallet, nor sandals. Take heed and guard yourselves from all covetousness, for a man's life does not consist in the abundance of his possessions. Every one of you who does not renounce all'that he possesses cannot be my disciple. You cannot serve God and mammon." 82 Whatever else these thunderbolts may be, they are not platitudes. Evangelical poverty is mani-festly an exchange of the cosmos for God. = Ez 16:13-4. ~ Mt 5:3; 13:22; 6:19-21; 8:20; 19:21,23-:4~ ;,Lk 6:24-5i 10:4; 12:15; 14:33; 16:13. The virgin is a poverty-~ign. She is a sacrament of the divine primacy in creation. Bodily integrity, of .course, has in itself no obvious connection with poverty, but consecrated integrity in the special supernatural economy in which we live does possess a relationship. This tieup is visible not only in the life of the virginal Holy Family and in the actual structure of the religious life of .the Church but also in the traditional thought of her teach-ers. St. Gregory of Nyssa writes of the fourth-century vir-gins together with his sister, Macrina, that "such was their life that every human v?nity was foreign to them and hence their life closely resembled that of the angels. They found their delight in temperance; they reckoned as their glory to be known by no one and their riches to possess nothing." 6z Pope Plus XII writes in the same vein when he say that a virginity consecrated to Christ is witness to a faith in the kingdom of heaven,~* and when he asks the rhetorical question: Are not sacred virgins who dedicate their lives to the service ¯ of the poor and the sick with no distinction as to race, social position, or religion, are not these virgins intimately united to their miseries and hardships and are they not most warmly attached to the poor as tho .ugh they were their actual mothers? ~ This same truth that dedicated chastity is a poverty-sign of God's primacy is borne out by a consideration of the nature of the dedication. If a virgin gives up a greater good, marriage, for the sake of serving God more effec-tiyely, it is only logical that she will give up lesser goods, material, possessions, for the same reason. She is, there-fore, a sign to the world that God comes first in the uni-verse, that He transcends not only human love but also non-human things. She is a living sign in the flesh pro-claiming to each man by her being: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind." ~ Her poverty declares by fact if not by word that "God is my riches." By it she may ask: "Whom else have I in heaven? And when I am wit.l~ you, the earth delights me not. Though my flesh and my heart waste away, God is the rock of m~] heart and my portion forever. For me to be near God is my good." ~ -How is the virgin's poverty made a visible sign of the Trinity's primacy in the cosmos? How does her inner love of the indwelling God and her detachment from things not God appear to the world? Life of St. Macrina, P.G. 25:596. Plus XlI, Sacra virginitas, p. 172. Ibid., p. 178. Mt 22:~7. Ps 75:25-6,28. 4. + 4. Virginal Temples VOLUME 27, ].9~B ÷ ÷ REVIEW FOR RELIGIOUS. 36 First of all, she loves the poor and the downtrodden. She favors them, prefers to serve them because her Master was one of them. The world can see through her involve-ment with the havenots that God, not things are her concern. Sheknows that "he sins who despises the hungry; but happy is he who is kind to the poorl" She is aware that "he who oppresses the poor blasphemes his Maker, but he who is kind to the needy glorifies him." 6s Secondly, in her personal life she is as factually poor as her vocation permits. Simplicity shines out in her manner of life, in her convent, its furnishings, her habit. Her food is plain and she takes it in moderation and detachment. She has gladly deprived herself of superfluities and is a picture of a godly contentment. She has subscribed to Paul's thought: "Godliness with contentment is indeed great gain. For we brought nothing into the world, and certainly .we can take nothing out; but having food and sufficient clothing, with these let us be content." 69 She welcomes the sufferings of deprivations when they occur and she is happily satisfied with them according to. the doctrine and practice of the Apostles: "Beloved, do not be startled at the trial by fire that is taking place among you to prove you, as if something strange were happening to you; but rejoice, insofar as you are partakers of the sufferings of Christ, that you may also rejoice with exul-tation in the revelation of his glory. Calling in the apostles and having thdm scourged, they charged them not to speak in the name of Jesus, and then let them go. So they departed from the presence of the Sanhedrin, rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus." T0 She avoids worldly amusements: "Do not love the world," she says to her-self, "or the things that are in the world. If anyone loves the world, the love of the Father isnot in him." 71 She is a sacrament that declares to those who will listen: "Eye has not seen or ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." ~z Sign oI Feminine Dignity Since the fall it has been difficult for mankind to allot to woman her proper place in the divine scheme. Even she herself often does not see itand even more often does not live according to it. The virginal temple of the Ho!y Spirit is an existential sermon declaring to the world the Prov 14:21,31. Tim 6:6-8. Pt 4:12-3; Acts 5:40-1. Jn 2:15. Cot 2:9. personal worth of woman before God even aside from her natural maternal function in society. The virgin proclaims in her being woman's great nat-ural and supernatural intellectual value. Historically and aside from the influence of revelation woman has been looked upon largely as a means to man's welfare and pleasure. A naturalistic world lays great stock by her physical beauty when and while she has it and seems to feel that it is her main contribution to society. When after a decade or two her visible attractiveness has waned, interest in one is replaced by interest in another. On the other hand, by her charming modesty and evangelical poverty the Christian virgin is a living witness to woman's worth as an end. She deem.phasizes physical beauty to make the world realize~that it is secondary; that a woman is valuable especially because of her in-tellect and will; that she is a person, not a tool; that she has much to contribute to the good of mankind by her spiritual qualities tinted as they are with feminine traits; that she, too, no less than her male counterpart is es-pecially to spend herself in pursuing God: O God, you are my God whom I seek; for you my flesh pines and my soul thirsts like the earth, parched, lifeless and without water. Thus have I gazed toward you in the sanctuary to see your power and your glory, for your kindness is a greater good than life; my lips shall glorify youY The virgin underlines likewise the fresh beauty of womanly integrity and purity. She asserts in her person the blessedness of the pure of heart, the happiness of those who live an untainted life. She silently proclaims the angelic lot of the elect: "At the resurrection they will neither marry nor be given in marriage,' but will be as angels of God in heaven." 74 Even if the virginal temple of the Trinity were never to enter a classroom, never to make an apostolic visit to the poor, never to walk a hos-pital corridor, she nevertheless is a witness to the charm of a pure womanhood and the dignity of unsullied in-tegrity. The virgin is a sign of supernatural motherhood. She has declined a natural fecundity only to embrace a loftier, more universaI fruitfuIness. Like her Spouse, she has come that men "may have life, and have it more abun-dantly." ~ There are, of course, two kinds of birth and therefore two kinds of life to be conceived and nourished: "Unless a man be born again of water and the Spirit, he. cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the ~ Ps 62:2-4. ¢~ Mt 22:30. ~ Jn 10:10. ÷ ÷ ÷ Virginal Temples VOLUME 27, 1968 37 ÷ 4. 4. Thomas Dubay, S.M. REVIEW FOR RELIGIOUS Spirit is spirit." r8 Somehow God has deigned to .share this supernatural parenthood with ~man, for the latter can say: "My dear children, with whom I am in labor again, unti! Christ is formed in you." 7r The dedicated virgin is a mother; she is a sign of a superior feminine fecundity because her maternity surpasses a natural ma-ternity. 7s The Church implies this superiqrity when she sings on Holy Saturday night: "It would have profited us nothing to be born unless we had also been redeemed." The virgin, then, is a witness to the fact that the ecclesial apostolate can be feminine, that the woman's motherly traits and desires are fulfilled in the supernatural order as well as in the natural. She is once again a sign of feminine dignity. Sign of Love lor M'en To the casual observer the religious is a woman who seems devoid of anything, one might call a living love for men; and yet if she is anything at all to the world, she is a lover of it. We may go so far as to say she is so much a lover of men that she is a sign set up among the nations of how we should love our fellows. Three revealed premises lead us to this conclusion. The first is that the mark that sets the supernatural man apart from his natural counterpart is the Christlike love he has for his neighbor: "By this will all men know [it is a sign] that you are my disciples, if you have love for one an-other." 79 The second is that one is essentially a super-natural man by a double love, for God and for neighbor: "Thou shalt love the Lord thy God.with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the sec-ond is like it, Thou shalt love thy neighbor as thyself," s0 The third is that the virgin is of all people the undivided lover of God, and ,hence of neighbor also: "He who is married is concerned about the things of the world, how he may please his wife; and he is divided. And the un-married woman, and the virgin, thinks about the things of the Lord, that she may be holy in body and in spirit." sl If the love of God and neighbor are inseparable,s2 and if the consecrated x;irgin is wholly devoted to love of .God, she cannot avoid being devoted by profession to love of ~ Jn 3:5-6. ~7 Gal 4:19. ~S,,Truly and solidly does the virgin mother rejoice, for she by her spiritual work gives birth to immortal children" (St. Gregory of Nyssa, De virginitate, e. 13; P.G. 25:289). r~ Jn 13:35. *~ Mt 22:37-9. ~ 1 Cor 7:33-4. ~ 1 Jn 4:20-1. neighbor. And furthermore, if this latter love is the sign of a disciple, she is especially a sign. The history of consecrated virginity confirms our rea-soning process. The pages of the Church's apostolic jour-nal are replete with the extraordinary loves of extraordi-nary women. If actions clamor more loudly than words, we must reckon these consecrated women among the greatest lovers of men the world has seen. Any list must be incomplete, but we need think only of Eustochium, Macrina, Catherine of Alexandria, Clare, Catherine of Siena, Angela Merici, Margaret Marie, Teresa of Avila. The world needs the lofty love these dedicated persons exemplify. Parents easily love their'children on a natural plane, but not so easily on the supernatural. Often na-tions react toward one another on the basis of deception and intrigue, very often on that of a cold diplomacy more or less mingled with justice, seldom with a supernatural love. The world desperately needs the love-sign of the consecrated virgin. She is a fresh flower in a sandy desert. Sacrament of Contemplation "For this reason does a holy virginity abstain from every venereal pleasure, that it may be more freely at leisure for divine contempIation." sn In such manner does St. Thomas summarize Catholic thought on the finality of perfect purity. In the Christian economy one does not embrace chastity to avoid something evil, to shirk re-sponsibility, to attain a natural peace and security. These reasons are either inadequate or plainly wrong. Complete chastity is aimed at peaceful prayer: "The unmarried woman, and the virgin, thinks about the things of the Lord." Just as the virgin is a sign of the primacy of God and of the indwelling mystery itself, so is she a sign that converse with the Trinity is man's primary occupation. The virgin is a sacrament of contemplation for several reasons. Her contemplative love is reserved for God alone: "God is love, and he who abides in love abides in God, and God in him." s~ She has given her heart to no other lover. The virgin rests in God only. Though all men should be able to join the Psalmist in saying, "Only in God be at rest, mysoul," s5 the virgin is most likely to say it and to live according to it. She has given up the comforts of marriage and family. God is her rest and comfort, for indeed He is "the Father of mercies and the God of all comfort." s~ s~ 2-2, q.152, a.2. ~ 1 Jn 4:16. ~ Ps 61:6. sa2 (;or 1:3. Vlrginat Temples ÷ ÷ ÷ Thom~ Dubay, $.M~ REVIEW FOR RELIGIOUS The virgin delights in God. In her particularly and in ~/lofty manner are fulfilled the sentiments of the Psalmist when he declares: "Whom else have I in heaven? And when I am with you, the earth delights me not. Though my flesh and my heart waste away, God is the rock of my heart and my portion forever. For me to be near God is my good." s7 She especially o£ all men can say: "Whom else have I and whom else could I want who have All?" She especially can say: "The earth delights me not, and I have proven it by giving up the earth, for You only have I chosen, You only are the rock of my heart and my por-tion forever." She especially is likely to assert: "But for me, to be near God is my good; to make the Lord God my refuge--I have chosen no other good, no other refuge." ¯ The virgin calmly contemplates her virginal God. St. Gregory Nazianzen back in the fourth century reflected the eastern persuasion of an absolute value in virginity (aside from .its benefits after the fall), when he remarked that "the first virgin is the holy Trinity." ss It is perfectly true that the divine processions are completely without passion or loss of integrity, for the divine nature is the purest spirit. The family joy of Father, Son, and Holy Spirit is most pure, most tranquil, most integral, most supreme. The virgin's contemplation is a reflection of it. She gazes on the virginal loveliness of the Trinity purely, calmly, integrally, supremely: "One thing I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of the Lord." S9 She is the sacrament of divine contemplation. Sign of Final Victory The culmination and summation of the sign character of a holy virginity is the body-soul triumph of eternity. Virginity is eschatological. It points not to earth but to heaven, not to time but to eternity, not to the place of struggle .but to that of victory. Of the relatively few men-tions of virginity in the New Testament it is significant that at least three of them refer to the Ultimate triumph. Jesus describes the life of perfegt purity as angelic and heavenly: "At the resurrection they will neither marry nor be given in marriage, but will be as angels of God in heaven." a0 St. Paul explicitly ties up detachment with the parousia--or at least with each man's individual death---' and the parousia with the motivation behind a dedicated purity: s~ Ps 72:25-6,28. ss Poema 1; P.G. 21:287-8. s~ Ps 26:4. ~e Mt 22:$0. But this I say, brethren, the time is short; ifremains that those who have wives b~ as if they had none; and thos~ who weep, as though not weeping; and those who rejoice, as though not rejoicing; and those who buy, as though not possessing; and those who use this world, as though not using it, for this world as we see it is passing away. I would have you free from care. He who is unmarried is concerned about the things of the Lord, how he may please God. Whereas he who is married is concerned about the things of the world, how he may please his wife; and he is divided. And the unmarried woman, and the virgin, thinks about the things of the Lord, that she may be holy in body and in spirit.~ St. John assigns to virgins a select place in the celestial life with the risen Lamb of God: "These follow the Lamb wherever he goes. These were purchased from among men, first-fruits unto God and unto the Lamb, and in their mouth there was found no lie; they are without blemish." 02 What is the final victory and how is the virgin an image ~f it? Essentially the triumph is the beatific vision in a risen body, the face-to-face, supremely delightful sight of Father, Son, and Holy Spirit, one God: "We see now through a mirror in an obscure manner, but then face to face. Now I know in part, but then I shall know even as I have been known. Beloved, now we are the children of God, and it has not yet appeared what we shall be. We know that, when he appears, we shall be like to him, for we shall see him just as he is. Eye has not seen or ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." 93 This is the victory of all victories: to attain the ineffable joy of clasping unending Loveableness, Beauty in an unending embrace. The virgin is the sign of this embrace. The vir-gin is the sign of this embrace because even on earth she has begun the embrace in her undivided heart and in the most effective way open to her. 'She is a virgin precisely to contemplate the Trinity. "One thing," she proclaims by profession, "I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of the Lord." ~4 Her earthly con-templation is imperfect to be sure; it is not intuitive; but it is the beginning of the end. She is a sign of this essential beatitude because her virgina! joys in God are a prelude and sketch of the joys all the children of men shall even-tually have in God when they are neither married nor given in marriage. The otherworldiness of her life of ~1 1 Cur -34. ~ Apoc 14:4-5. It is not clear whether virginity is meant here strictly or metaphorically. ~ 1 Cur 13:12; 1 Jn 3:2; 1 Cur 2:9. This last text refers to super-natural wisdom through faith and/or the beatific glory through vision. ~ Ps 26:4. 4. 4. 4. Virginal Temples VOLUME 27, 1968 41 ÷ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS poverty and purity shouts to men that we have not here a lasting city, that we are a pilgrim people. As we shall note in a later article, one of the accidental triumphs of eternity due to the indwelling Trinity is the victory of the risen body over our passible body: There is one glory of the sun, and another glory of the moon, and another of the stars; for star differs from star in glory. So also. with the resurrection of the dead. What is sown in corrup-tion rises in incorruption; what is sown in dishonor rises in glory; what is sown in weakness rises in power; what is sown a natural body rises a spiritual body. For this corruptible body must put on incorrupdon, and this mortal body must. put on immortality. But when this mortal body puts on immortal-ity, then shall come to pass the word that is written, "Death is swallowed up in victoryl" ~ This splendid victory, this glorious resurrection of the human frame is due to the indwelling presence of the vivifying Spirit: "If the Spirit of him who raised Jesus from the dead dwells in you, then he who raised Jesus Christ from the dead will also bring to life your mortal bodies because of his Spirit who dwells in you." 06 Though the virgin's body does not yet enjoy supernatural agility, nor immortality, nor brilliance, it does begin to share in the victory to come and it is surely a sign of it. By her consecrated purity she has freed herself from the unruly disturbances attendant on even the good use of marriage and so she is an image of the bodily calm that shall be the lot of all men in the heavenly city. Further-more, the being of all temples of the indwelling Trinity is somehow spiritualized even while they are on earth: "You, however, are not carnal but spiritual, if indeed the Spirit of God dwelIs in you." 0r This burning Fire of love elevates in some mysterious manner the being of fallen men by abiding within. Because of her eschatologi-cal orientation the virgin temple is an apt sign of this incipient purification, elevation, spiritualization effected by the Spirit on earth as a preparation for the complete purification, elevation, spiritualization of heaven. Because she is a sacrament of things to come the con-secrated virgin should be an example to men of the in-carnational detachment so beautifully formulated by St. Paul. She looks and lives for eternity: "We look not at the things that are seen, but at the things that are not seen. For the things that are seen are temporal, but the things that are not seen are eternal." 0s Because she is living for the risen body and the intuitive vision of the Trinity, she has a taste for heavenly things, not worldly ones: "If you have risen with Christ, seek the things that are above," ~1 Cor 15:41-4,58-~. ~Rom 8:11. ~ ,Rom 8:9. ~1 Cor 4:18. she says by her life, "where Christ is seated at the right hand of God. Mind the things that are above, not the things that are on earth." ~ When we see her religious garb we are reminded that because the time is short, "those who rejoice [are to :be] as though not rejoicing; and those who buy, as though not possessing; and those who use this world, as though not using it, for this world as .we see it is passing away." 100 She teaches us by her set-aside position in the world that our all-absorbing yearning must be finally to. see the face of God: "As the hind longs, for the running waters, so my soul longs for you, 0 God. Athirst is my soul for God, the living God. When shall I go and behold the face of God?" 101 The virgin, then, is a temple of the Trinity, at once in the world but not of it, crucified but refreshed, a lover of men but first a lover of God,~ beautifully plain without but even more beautifully charming within, busy at work but intent on contemplation, occupied on earth but orientated to heaven. For she bears heaven in her breast. (to be continued) ~ Col 3:1-2. ~o 1 Cor 7:30.-I. lox Ps 41:2-3. .4" + + Virginal Temples VOLUME 27, 1968 JAMES I. O'CONNOR, S.J. Alienation of Manuscripts and Works of Art James I. O'Con-nor, $.J., is professor. of canon law at Bel-larmine $chool of Theology; 230 South Lincoln Way; North Aurora, Illi-nois 60542. REVIEW FOR RELIGIOUS Teilhard de Chardin's writings have been receiving considerable attention and study in recent years. Very naturally, this interest in his works has spread to the man himsel[ and his life. Among the events reported about his life is that he consulted two canonists as to whether or not he as a professed religious could lawfully appoint a literary executor to whom he would bequeath his manuscripts and whom he would leave free to dis-pose of them as he saw fit. The report never indicates who the canonists were. Neither is any reason or justifi-cation given for their alleged affirmative reply to Teil-hard's question. Whether or not this story about Teilhard de Chardin has been the occasion, if not the cause, of other re-ligious raising the same or a related question, the fact remains that the issue of the'right of a professed re-ligious to alienate manuscripts he has written is being asked frequently. From this question it is an easy step to another question: May a professed religious alienate works of art created by the religious? Alienation is any act whereby the right of ownership, in whole or in part, is transferred to another person. Thus, alienation is had, for example, by selling the property in question, or by giving it away, or by ex-changing it for another piece of property of like or dif-ferent nature. In all tl~ese instances, the owner has com-pletely surrendered his title or ownership of the original property, whether or not he received anything in re-turn. The basic issue in the question of alienation of manu- \ scripts or works of art produced by a professed religious is whether such an act falls under his vow of poverty or, on the contrary, is it outside the scope of the vow of poverty. Before attempting to answer this question, yet an-other question must be posed: Do the manuscripts or works of art have a money value? For the present, only manuscripts will be considered; works of art will be discussed aRerwards. Manuscripts To the final question above, the Salamanca theolo-gians equivalently gave a very definite negative reply and very strongly defended complete ownership by a religious of his manuscripts. They expressed themselves in this fashion: You will ask whether a professed religious has real control over his manuscripts to such an extent that he can carry them with him wherever he goes, give them away, burn them, or exercise in their regard any other act which are functions characteristic of a proprietor? The reply is in the affirmative, whether the manuscripts are his own or given him by some-body else, whether the result of his own work or that of some-body else. Further, without permission of his prelate, he may dispose of them in view. of.his own death. This is true because manuscripts, inasmuch as they are the ideas of his mind, are something spiritual. Moreover, since the accessory partakes of the nature of the primary, and since manuscripts are acces-sories to knowledge as flowing from it and begotten by it, hnd are an aid to it, therefore, lust as knowledge does not fall under the vow of poverty, neither do manuscripts. As a result, a re-ligious can become their owner. Furthermore and finally, this is true because this is the [~ractice, common usage, and custom even of reformed religious institutes.1 St. Alphonsus Liguori also gave a negative reply to that final question above. He defended his opinion because manuscripts are something spiritual since they are products of one's genius, ,e, ven though elaborated by outside endeavor; and because the3 pertain to the field of knowledge, which does not come under the vow of poverty; and because this is the common practice.--This explains the brief of Benedict XIII that religious who have been promoted to the episcopacy must turn over to their superiors all their prop.ert.y except their manuscripts. Moreover, in Sporer's work, it is stated that Clement VIII expressly declared that religious may, of their own volition, alienate their manuscripts, even without permission. [Contin.] Tournely believes the same thing pro-vided that--in this he agrees with others--other provision is not set down in the constitutions of the order."~ Sporer was a Franciscan Recollect who wrote a work a Collegii Salmanticensis Cursus theologiae moralis (Venice: Pez-zana, 1764), tract. XII, cap. II, punct. XII, n. 195. Note: All translations in this article are those of the author ex-cept translations of canons; these are taken from the authorized English version (Rome: Libreria Editrice Vaticana, 1919). = Theologia moralis (Rome: Typographia Vaticana, 1907), ed. Gaud~, tom. 2, lib. IV, cap. 1, n. 14. Alienation VOLUME 27, ~.968 ÷ ÷ ÷ lames I. O'Connor, $.1. REVIEW FOR RELIGIOUS also entitled Theologia moralis. To Sporer's writings a supplement to his treatment of the matter of the Ten Commandments was added by Kilian Kazenberger, also a Franciscan Recollect. It is in this supplement that is found the reference made by St: Alphonsus and it reads as follows: It is a highly probable opinion that a religious is master of his manuscripts and that he can dispose of them at will. Writ-ings are, as it were, part of his knowledge and acquired learn-ing. Therefore, just as the religious can take along with him his knowledge and learning or can communicate it to another, so also can he do it with his own writings. These are nothing more than the ideas of a man philosoph!z!ng. As a result, the religious has direct control over his wnungs themselves but only indirect control over the paper, because control over the writings cannot be exercised without paper. And this is why, on the word of Corolianus, Tract. de Casious Resets., p. 2, casu 16, num. 19, Clement VIII declared that religious can alienate their manuscripts without p~rmission, notwithstanding his own bulla on Bestowal oI Properties? The bulla or constitution of Clement VIII referred to is that beginning with the words Religiosae congrega-tiones, 4 dated 19 June, 1594. In it the pope had pro-hibited donations of any kind by reiigious to any per-son outside the religious order and no exception was anywhere made in it for manuscripts written by a re-ligious. While a number of writers state that Clement VIII said that religious retain full ownership over their man-uscripts even to the extent that they also possess the right to alienate them,-nobody, as many later com-mentators point out, offers any proof that Clement VIII ever said what is ascribed to him. One author just re-fers to another author, for example, St. Alphonsus re-fers to the Sporer supplement, which, in turn, refers to Corolianus, but no one gives any data to prove Cle-ment VIII said or wrote anything other than what he set forth in his constitution Religiosae congregationes. The reference to Benedict XIII in St. Alphonsus' commentary cited above does not prove that the manu-scripts of a religious do not fall under the vow of poverty. So far from proving St. Alphonsus' poin.t is the document of Benedict XIII that it proves the con-trary, namely, that manuscripts per se do fall under the vow of poverty. In § 5 of the document, Postulat humili-tati nostrae,5 the pope prohibits any religious promoted ~Patritius Sporer, Theologia moralis: Supplementum theologiae moralis decalogalis (Venice: Pezzana, 1731), cap. II, .sect. III, n. 149. 4 Bullarium Romanum, ed. Taurinensis, tom. 10, pp. 146-50; ed. Mainardi, tom. 5, pars 2, pp. ~I-3. ~St. Alphonsus identifies the document of Benedict XIiI in the place cited in Iootnote 2 in n. 15 in the paragraph beginning "Praefatam autem." The document itself, dated 7 March, 1725, is to the episcopacy or other ecclesiastical dignity from taking with him "books, money, goods entrusted to them or deposited with them, and any kind whatever of movable or immovable goods, except his writings, clothing, and breviary." e The writings or manuscripts of the religious are excepted from all the previous items, all of which certainly pertain to the vow of poverty as do also the other two exceptions, namely, his clothing and his breviary. Furthermore, no authorization is given by Benedict XIII to a religious to alienate his manu-scripts. While, according to the Salamanca theologians and St. Alphonsus, it was the common opinion of the time that manuscripts did not come within the scope of the vow of poverty, there were prominent authors defending the opposite side of the question. Thus Peter M. Pas-serinus de Sextula, O.P., writing in 1663, holds that a religious has no ownership over his manuscripts as far as alienation of them is concerned, although the re-ligious does have the right to use his own manuscripts and to carry them away with him. There were also some commentators who distin-guished between manuscripts which had a money value and those which had no money value but simply served as aids to memory for their authorY The latter type of manuscripts would not form matter of the vow of pov-erty. The dispute as to whether the manuscripts of a re-ligious come under his vow of poverty, especially as regards alienation of them, remained, until the present century, practically as it was at the time of St. A1phon-sus. s In 1911, an indication of the Holy See's viewpoint in the matter appeared in the reply to a question proposed to the Sacred Congregation for Religious: "II, If superiors have forbidden the publication of some manuscript, or if the imprimatur has been denied, may religious turn over the said manuscript to some publisher who will publish it with the imprimatur of his [the publisher's] local ordinary and suppress the author's name?" The re-ply given on 15 June, 1911 was: "In the negative." 9 found in Bullarium Romanum, ed. Taurinensis, tom. 22, pp. 129-33; ed. Mainardi, tom. 11, pp. 377-80. ~ Italics are in the original document. 7 De hominum statibus el ol~iciis, q. 186, a. 7, n. 412, referred to in Franciscus X. Wernz, S.J., and Petrus Vidal, S.J., lus canonicum (Rome: Gregorian University, 1933), tom. III, n, 349, b). s A. Vermeersch, S.J., De religiosis institutis et personis (Bruges: Beyaert, 1907), tom. 1, n. 254. ~Acta Apostolicae Sedis, v. 3 (1911), pp. 270-1; also in Fontes Codicis iuris canonici, n. 4410. Question I of this inquiry had asked if religious in simple vows needed an imprimatur to publish their 4, 4, 4, Al~natlon VOLUME 27, 1968 47 ÷ ÷ lames I. O'Co~nor~ S.I. REVIEW FOR RELIGIOUS Slightly over two years later, another question was submitted to the Sacred Congregation for Religious: "Do religious, whether in solemn vows or in simple vows, who have produced a manuscript during the dme of their vows, have ownership of it to such an extent that they can give it away or alienate it by any title whatever?" The full assembly of the cardinals of the Sacred Congregation discussed the question and finally decided: "In the negative." This decision was reported to and confirmed by Pope Pius X on 13 July, 1913.l° Thereafter all commentators maintained that no re-ligious, whether he has solemn vows or simple vows, may perform any act of alienation of his manuscripts if those manuscripts have a money value. On the other hand, the common opinion was that all religious, even those in solemn vows, may retain their own manuscripts for their own intellectual or spiritual life.ix That 1913 decision was embodied in canon 580, § 2 of the Code of Canon Law in the following terms: "What-ever the religious acquires by his own industry., be-longs to the institute." Moreover, the sources of that section of that canon explicitly cite the 1913 decision. As a result, the ownership of manuscripts produced by professed religious and having a money value belong to his community. Consequently, he may not dispose of them without authorization from a superior competent to grant such authorization. A few authors raise some related issues. Thus Coro-nata12 observes and cites a number of other authors as also noting that a religious has no form of ownership over manuscripts which he produced by order of his su-perior and for whose production the community sus-tained special expenses. Another allied question treats of the religious who, when he is near death, pel~onally or through others burns or otherwise destroys his manuscripts. He may be moti-vated to such action by a sense of humility lest his memory be held in honor. Nevertheless, in the objective order, works just as religious in solemn vows. An affirmative answer was returned. l°/lcta ,,lpostolicae Sedis, v. 5 (1913), p. $66; Fontes Codicis itzris canonici, n. 4417. 11Jules Besson, ~'Les religieux et la propri~t~ des manuscrits," Nouvelle revue thdologique, v. 45 (1913), pp. 709-15; Matthaeus Conte a Coronata, O.F.M.Cap., Imtitutiones iuris canonici, 2d ed., v. I (Turin: Marietti, 19~9), p. 764, note 5; Dominicus M. PrOmmer, O.P., Manuale iuri~ canonici (Freiburg: Herder, 1933), 6th ed., p. 297, q. 223.1; I. Salsmans, S.J., "Annotationes in dubium circa manu-scripta religiosorum," Periodica, v. 7 (1913), pp. 165-8, especially n. 4; Timotheus Schaefer, O.F.M.Cap., De ,,eligiosis (Rome: Vatican Press, 1947), 4th ed., nn. 1114-5; Wernz-Vidai, Ius canonicum, n. ~50. ~ In the place noted in footnote 11. commentatorsl~ accuse him of acting badly and of sin-ning. They a/so point out that he shows himself quite un-grateful to his community which provided him with the opportunity and the means to carry on his studies. There also arises the question about manuscripts which were produced by a person before he pro-nounced his religious vows and which have a money value. In the case of solemnly professed religious, these, like other properties, would have to be provided for in his renunciation before his solemn profession (c. 581, § I). Religious with simple vows would retain the sim-ple owners.hip or title to them (c. 580, § 1). Furthermore, if they derive royalties or other form of monetary re-turn from their manuscripts, such monies would belong to the religious and not to the community. This solution follows that given by the Sacred Congregation for Re-ligious in the case of persons who are now professed religious in simple vows but who become beneficiaries of monetary compensations for military service rendered before their religious profession,x4 As for the disposal of such monies, the norms set down in canon 569 would obtain,~5 that is: § I. Before the profession of simple vows, whether temporary or perpetual, the novice must cede, for the whole period during which he will be bound by simple vows, the administration of his property to whomsoever he wishes, and dispose freely of its use and usufruct, except the constitutions determine otherwise. § 2. If the novice, because he possessed no property, omitted to make this cession, and if subsequently property come into his possession, or if, after making the provision, he becomes under whatever title the possessor of other property, he must make provision, according to the regulations of § 1, for the newly acquired property, even if he has already made simple pro-fession. A final question regarding manuscripts by professed religious and the 1913 decision is: Did that decision defin-itively settle the initial question as to whether manu-scripts with a monetary value may not be alienated without due authorization by superiors, because such action would violate the vow of poverty, or, rather, would it violate simply the vow of obedience as being placed against an ecclesiastical law? Some authors point out that the scope of the vow of poverty at times varies somewhat from community to community. Consequently, while manuscripts with a XaF. Plat, O.F.M.Cap., Praelectiones iuris regularis (Tournai: Casterman, 1888), 2d ed., v. 1, p. 242,2; Priimmer, Manuale, p. 297, q.223.1. 2, T. Lincoln Bouscaren, S.J., and James I. O'Connor, S.J., Canon Law Digest ]or Religious (Milwaukee: Bruce, 1964), v. 1, pp. 311-2, questions V and VL 26 Schaefer, De religiosis, n. 1115. Alienation VOLUME 27, 1968 d9 + lames I. O'Connor, Sdo REVIEW FOR RELIGIOUS money value may be included under the vow of poverty in one community because of the wording of the con-stitutions, they may not in another community. As a result, these authors believe that the 1913 reply did not definitely decide whether such manuscripts are included under the vow of poverty. Nevertheless, all such com-mentators maintain that the authors of such manu-scripts may not alienate them, whether the root of the prohibition is found in the vow of poverty or in the vow of obedience.1~; As a last word about religious authors and their manuscripts, it may be worth noting that, while this study has been primarily concerned with the surrender of ownership of manuscripts to persons outside the re-ligious institute to which the author belongs, a much milder form of alienation may also be prohibited by constitutions, customs, or superiors even between mem-bers of the same religious body. Consequently, it is not unheard of that between religious of the same institute or even of the same house, general or particular per-mission is required for the donation, loan; or exchange of certain items among which manuscripts may be in-cluded. If there is such a restriction in a given institute, that restriction continues in force until and unless it is duly changed or modified. Works ot Art Under this heading is included everthing which is usually classi

Transcript of an oral history interview with John H. "Jack" Pimm, conducted by Sarah Yahm in January 2015, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. John Pimm was a member of the Norwich University Class of 1945; his education was interrupted by his military service in World War II. His interview includes recollections of both his time as a student at Norwich University and his service overseas during the war. ; 1 Mr. John H. "Jack" Pimm, NU 1945, Oral History Interview January , 2015 Sullivan Museum and History Center, Norwich University Interviewed by Sarah Yahm Transcribed by C.T. Haywood, NU '12 February 5, 2015 SY: Did that work? Is that comfortable? JP: Yeah. Sure. SY: Okay, terrific. [coughs] So if you could just start by telling me your full name. JP: My full name is John H. Pimm, P-I-M-M, SY: And you go by Jack? JP: Yeah, Jack is my— SY: And where were you born? And when you were born? JP: I was born on January 10, 1924, in Hamden, Connecticut, which is a suburb of New Haven, Connecticut. SY: Yup, I have driven through it, I think. And you know [coughs] something I've been asking everybody who's served in the military was did you play war as a kid? Did you think about going to war? Did you play out in the woods and pretend that you were fighting? JP: Well when I was, my dad got me a .22 single shot which I still have when I was nine-years-old, and I lived in a rural community so there were plenty of woods around and we didn't play war, we played hunting anything that'll move. We shot at woodchucks, squirrels, birds, everything. That was our sort of what we did. SY: So [coughs] how did you end up at Norwich? JP: Well, I graduated from Wethersfield High School in the class of '41, and actually my mother had her friend whose son went to Norwich. I looked at Norwich. I could've to the University of Connecticut or one of the options was I was thinking of going to Pratt & Whitney in the apprentice toolmakers group but I went to Norwich and I thought that was kind of neat so that's how I ended. SY: Yeah what about it did you think was neat? JP: Well I sort of—the military appealed to me, you know, and being in those days there was no superhighways it was a long drive or you went up on the Montrealer which went from Hart—I was living in Wethersfield, Connecticut at the time and that's the train that went through to Montreal and made stops in Northfi—they would stop in Northfield if there's anybody who wanted to get off so. So that's how I happened to go there. SY: That train still exists. JP: It is still there? SY: [coughs] Yeah I've taken it, I've taken it from New York to Montreal.2 JP: Well ok, good. SY: So yeah, well what was your experience like at Norwich when you first got there? Do you remember your first impressions? Do you remember being a Rook and what that was like? JP: Well I was a little, you know I didn't realize that you went through one semester of hazing which you did and that was ah [chuckles] some of it was we thought pretty rough actually. There were a couple of the freshmen when they started getting hazing quit school, so but I thought it was just something you went through and actually some of the guys that were the worst hazers in the sophomore class became good friends after it was over, so. SY: What was the hazing like? JP: Well you had to wait on the upperclassmen. You had to drill every night. One of the exercises was standing with your back to the wall holding a rifle out in front where you thought you were going to drop dead. But that went on every night. And it's just the upperclassmen inspected your room, you know, and we stood reveille. Your bed had to be made by then and if you didn't make it tight enough you were screamed at, and they just tried to make it miserable which they mostly succeeded in doing. SY: Did you ever think about leaving? JM: No. SY: You didn't, why not? JP: I just thought it was part of the thing to do and I knew it was going be over so, you know. SY: And so when you think about Norwich now, what do you think about? I think you mentioned horses to me when you talked the other—? JP: Well it was the horse cavalry when I went there. They had 180 horses and you had riding lessons one day a week and then troop drill another day. You know there was roughly, what, 160 in a troop? And the lower field which I don't know what it is now but that used to be troop drill so that was pretty neat. They let us use the horses on the weekend to ride out into the mountains, and the hills around there for a couple of hours at a time. I had a particular horse, I remember her name was Lacey, that I used to ride and my, a buddy of mine his name was Ken Clary, he's since died, he and I used to ride weekends when we could. So it was kind of a fun thing. SY: And you said something about how you had to make sure the upperclassmen didn't jam your spurs? What happened? JP: Well when you were in troop drill of course you'd be four in line and you'd be in the middle and the favorite thing is upperclassmen, mostly the sophomores, would turn their spurs and try to jam 'em into your horse so that you'd, the horse'd leap forward you know and then when you'd leap, when the horse leaped forward they'd holler at, "Get back in line," you know, so it was a favorite. SY: Did that ever happen to you? JP: Yeah. SY: Yeah. JP: Yeah, it was, it was at the time I thought it was pretty exciting but it was different, let's put it that way. 3 SY: Yeah, so, do you remember where you were when you heard about Pearl Harbor? JP: Ah, well I'm sure I was in, I can't tell you the name of the place but it was on the in the barracks where we were when I heard about it, yeah. Newspapers were not something handed, we had to, I—we had to be told about by somebody else so… SY: You didn't have radios either? JP: No. We didn't have radios either. SY: So you weren't getting any news? JP: No. I remember the most exciting thing about it was that the, commandant at the time I can't even remember what his name was but he used to. We had guards all night. I don't know what we were guarding, anyway but and they carried .45s, the standard issue .45 and when Pearl Harbor happened they issued ammunition for the first time and that I guess what happened is some guy got up to go to the john and the guard said you know, "Halt, where you are," and he said, you know, "Screw you," and the guy fired a shot in the air and the next day they took all the ammunition away. That was the last time. SY: Yeah, I bet they did, JP: Yeah that was the last time that happened, yeah, SY: Yeah, I bet it was. So okay, so at that point you probably knew you were going to war? JP: Well yeah, they hadn't, they announced the draft after that you know and we had to register. Everybody who was eighteen had to or over up. I think they registered eighteen to thirty-five. SY: So did you go down to Northfield to register, did somebody come to campus? JP: I honestly don't remember where we registered, yeah. SY: But then, but you decided you're going to enlist, right? Or the whole school did, how did that work? JP: Ah [chuckles] I remember the date, it was September 14, 1942 they marched us all down the Armory and said, "You're enlisting in the Army," and we did, that was it. SY: How did you feel about it? JP: Well everybody else was doing it so you know. Being eighteen you knew you'd be one of the first to go. So I, you know, it's just part of what it was that's all. SY: Do you remember, I think that the Army also took the horses from Norwich and conscripted them, do you remember that? The horses being marched off campus? JP: No I don't. I don't remember when that happened. SY: I saw picture of it actually, JP: Oh really, SY: Just the other day, yeah. So okay, you enlisted and then what happened, where'd you go? JP: Well they, we enlisted and then we were called up and I had to report Fort Devens, Mass., from there. Let's see, we went by train to a camp outside of St. Louis where we went through a bunch of tests and orientation they called it and they shipped us up to the University of Nebraska in Lincoln and then, we're 4 here again. I was a mechanic in the Mechanical Engineering Department. The guys who were mechanical engineering and myself were shipped down to Columbia, Missouri to the University of Missouri there and we were bunked in the SAE House there on the University of Michigan. And there were four or five guys from Norwich, there was a lot of guys from the Michigan State there and oh we registered to take what we were supposed to take in engineering and the…the manger whatever you want to call, the dean of mechanical engineering found that we had taken the courses the Army wanted us to take. So he signed us up for our continuing education so we got to take courses that would have been in our junior year at Norwich. SY: Oh, that's exciting, JP: Yeah, so. SY: Yeah, so okay, so then, you were getting ready to ship overseas I would imagine? JP: No, we stayed there until the spring of '44 and then they disbanded that program. We were shipped to Camp Swift, Texas where, we were in entered, not all of us, most of went in different directions. Some of the guys went to infantry divisions, I went Camp Swift, Texas and was put in the 1252nd Combat Engineer Battalion. SY: And what does that mean, what were you guys gonna be doing in the war? JP: Well combat engineers you, we did all, in some cases we went in ahead of the infantry. We did river crossings, we did a lot of demolition work, I specialized in demolition learning how to use TNT and various other. You didn't have dynamite that was too too unstable, but we did a lot work with TNT and other type of explosive and I can't remember what it was. But other than that it was standard infantry. We did a lot of, [chuckles] we did awful lot of hikes, we did a lot of shooting, that's when you qualify. It was no big deal for me 'cause I shot a rifle my whole life and let's see. SY: And [coughs] so tell me about how you went over to Europe, JP: Well in, let's see. I think it was in the end of July, we were shipped by rail to, it took a couple of days to do it to Camp Kilmer, New Jersey from there Camp Kilmer, New Jersey is close to, close to New York, cross the Hudson River there and I remember they gave us, if you live nearby you were given a twenty-four hour leave, and this buddy of mine he actually lived in Des Moines, Iowa, but he said he lived in Connecticut so the two of us went to New York City and my mother actually came down to New York City and met us late and we had dinner at the Alm—at one of the, what do you call it, the Almanac's oh not Almanac…. SY: Oh where Dorothy Parker used to go, you were talking about the.I can't remember what that's called, JP: Automats, Automats that. SY: Oh one of the Automats oh… JP: Yeah, my brother, older brother who was a tail gunner in a B-24 his girlfriend who had gone through even in high school was a dancer in Broadway. She was dancing in Pal Joey with Van Johnson and can't think of the other guy's name. Anyway, we got to see her and see my mother for a minute and went back to camp. And then the next morning they took us to the 42nd Street Ferry in Wee… SY: 42nd Street Ferry? I've never heard of such a thing. 5 JP: In Weehawken, New Jersey on the, so we went to the 42nd through, street ferry and we took the ferry across to a dock and there we were surrounded by MPs 'cause they were afraid some of the guys would bolt and we were loaded. And interesting enough the 42nd Street Ferry, when I a kid, my grandmother lived in Weehawken, New Jersey and when my brother and I were like twelve and ten, ten and twelve. My dad would get us a dime each and we would walk down to the ferry and ride back and forth on it all day. So I, it's the same ferry that took us across to the, and the ship's name was the, it was an English troop ship called the Tameroa and the Tameroa you know we thought it was a dump but, we were, we left there went out by the Statue of Liberty, and joined a convoy. We went north I think and we picked up a convoy that I'm told was one of the largest convoys that ever went across. So this is in, I think it was in early August and… SY: Do you remember what you were thinking when you riding the Weehawken Ferry? When you were passing the Statue of Liberty, I mean you were what nineteen, something like that? JP: Let's see, I was twenty, I was an old one, SY: You were twenty, what did you remember what you were thinking when all that was happening? JP: Well, some of the guys kept thinking, do—will we come back or not? You know that was a little bit. SY: So you were thinking about that? JP: Yeah, yeah it was pretty, well you're with a bunch of guys so you know anyway, and I remember the convoy because we had four destroyers circling and escorting us on. I was told afterwards that two of the ships were sunk by the Germans, but I didn't know that at the time. It took us three weeks to get to England and that, what I remembered the food was horrible. For breakfast they had boiled bacon, have you ever heard of that? SY: No, I never heard that, JP: That was terrible, yeah, SY: Only the British could do something so terrible with bacon. JP: Yeah, and we landed finally at Southampton, England and from there we were trucked, or went by train to Torquay, which was on the southern coast, which was actually a, I learned afterwards was a resort area and we were billeted there. The Tameroa interestingly enough left us and was going someplace and was sunk two days after we got off at, which we saw was great 'cause we thought it was a worst piece of junk we ever rode in but, it was a very, you know, it was like a Liberty Ships, and it was, it was a pretty rough. I didn't go below, I was on guard duty four on and eight off so I was on from midnight till four in the morning and then noon to four with another fellow and, we were, it was our job to keep the aircraft gunners who sat in those special seats where there were two twenty millimeter cannon on each side of them to keep them awake, 'cause those guys would get in there and try to sleep, you know, so we had to keep them awake, that was our job. SY: What did you guys talk about for midnight to four in the morning on the dock of the ship? JP: Well actually the guy I was with had a beautiful voice and he would sing that song, "Lilli Marlene," SY: Ah, do you remember it? Do you want to sing a little bit of it? 6 JP: No, [laughs] but I have a record of it, with Marlene Dietrich. She sang in the English and in German, it was a German song too with the English. The English adopted it and there was a gal, an English gal by the name of Vera Lynne who sang it. We heard later, anyway. SY: And so he used to sing that? JP: Yeah he used to sing and that helped us keep us awake because we had to walk. We had a one set of guns that on one side and the other, on the other side, so that was… SY: You never went below deck 'cause it smelled so bad? JP: Yeah, there were too many guys, sick throwing up down there, so it was not very pleasant, yeah. SY: So how long were you in England? JP: Ah, well we were in England until December. They had a shortage of ammunition so I guess that's what's held us from going across the Channel and we went, so went across the Channel in December of '45 when the Battle of the Bulge started. SY: So describe that to me, JP: Well, we went back to Southampton we were loaded into a troop ship and taken across the English Channel and then they loaded us, we went off. They had these rope nets that went over the side down to what they call it an LCVP, landing craft, personnel and we went into a place above La Havre the beach. We were not under, we were supposedly under sniper fire but none of our guys that I knew got hit. And we landed in France and that was the start of our, we were involved with the, we were later assigned to the 6th Armored Division, Patton's group who who ah brought them up. Patton was originally, I think in southern France and he brought a column of tanks up to help on the Battle of the Bulge so we were involved in that. SY: So that was your first experience with combat, huh? JP: Yeah, I got to tell you the most exciting thing that I remember was New Year's Eve and on New Year's Eve the Americans with their artillery and all let go big time and big flares and the Germans did the same thing. So the sky was absolutely white there for a few minutes at midnight. SY: And and it was, was it like celebratory? I mean so that everybody celebrating. That's it's sort of like the Christmas Truce in World War I a little, right? JP: Yeah I don't think we were celebrating. I just thought that we—yeah we were celebrating, that we made 'till—to to January 1, 1945, yeah. SY: And they were too? JP: Yeah, right, so…. SY: Yeah, in that moment did you think about them as soldiers like you? Did you it humanize them a little bit? JP: Not really, SY: Not really, yeah? 7 JP: No, we 'cause we knew they were trying to kill us and we were trying to kill them. So it was real simple. SY: And it wasn't like the fighting stopped it was just that you—g JP: No, S: You looked at the skies for a few minutes? JP: Right, yeah, just tell everybody no, 'cause I can't remember wearing a watch or anything like that. SY: Right, so this was trench warfare, essentially, huh? You weren't— JP: Well we weren't in trenches we were in foxholes, SY: [coughs] So what was that like? JP: Well you'd dig, well you'd hoped you got in a fox, you, normally there were two of us together, you hoped you didn't get in with a guy that was too tall because you'd have to dig the foxhole too deep. But we were moved up to I think the Our River where we, we were very thin it was snow, we were doing this in the snow and I remember one time and the Germans were deadly with their mortar fire. We lost a lot of guys with that. SY: Yeah, JP: And you got a…. SY: Did you lose any close friends? JP: Yeah, one kid that I really, was in my squad and he was a pretty neat guy. Well he was a student from someplace in Iowa, and he went, I'm not sure. So in a particular mortar fire we both dove under a Jeep and he was hit in both legs and I wasn't and I remember he cruelly said, "Jack, I can't move my legs," and he said, "Give me my wound pills." So he carried what they call wound pills, which were sulfur type pill. Penicillin hadn't been discovered then. So we, I gave him sulfur and a drink of water to get it down and then the medics got him out of there. You got to appreciate there were no heli—the only reason way to guy who was wounded out was by stretcher to a point where you could put him on a Jeep the Jeeps had a, they'd take two, two stretchers in the front and two in the back and that's the way they got him back to the nearest aid station or field hospital. But I remember this one place where we were so thin that we would take the machine guns most of the air cooled, we did have water cooled guns too, and we'd fire bursts of them and then we'd run about fifty yards further up and fire 'em and try and convince the Germans there were a lot of us and there weren't, there were only us few. And they said, "You know, stop 'em if you can, if you can't they'll go through, so just let 'em go." So…. SY: How long were you fighting there? Was it a couple of weeks, right? JP: Yeah well yeah. Yeah I think the worst of it were over by the middle of, or the latter part of January. I remember one thing that I thought was funny afterwards is this other guy and I were in this foxhole and you could hear all this noise and we thought the whole German army was attacking us. And we were issued hand grenades and I threw I would say five or six hand grenades as fast as I could and then it all quieted down and the next morning when I looked out to see what happened and we killed a bunch of rabbits. So… SY: Huh, 8 JP: So… SY: Really? JP: Yeah… so, that was… SY: What did you think in that moment looking at the rabbits? JP: [laughs] I thought, those poor bastards, you know, SY: Right, right, JP: Yeah so…. SY: Oh my God, you guys you must have been terrified in that foxhole? JP: Well you got, you know, mostly you were cold. We had grabbed sheets out of the houses and tried to use them as camouflage over us because of to, blend in with the snow you know so. SY: Mhmm, JP: So, SY: Did you have, did you have enough boot—were your boots okay? Did you warm clothes or were you just freezing? JP: Well our clothing was pretty limited, we all had a blanket that we somehow wrapped up around us or tried to. The boots were, we had standard issue boots but it wasn't till later in January we were pulled back they gave us shoe packs that had rubber on the bottom, you know, the L.L. Bean type of shoe where our feet were then, then finally warm. There were a lot of guys that got frozen feet and loss—lost a couple of toes as long as you didn't lose your big toe, you were alright. SY: I was just gonna say, did they send you home for that or no? JP: No, no SY: No they didn't send you home for that? Huh, okay. So you never, you didn't get wounded during the Battle of the Bulge? But yet did you have, it sounds like you had some near misses though? JP: Yeah, I had some near misses, they, there was a lot of small arm fire and machine guns, the Germans have what they call a Burp gun which is probably a, which was fired faster. We were had the M1s where we had eight cartridge clips and you could fire as you could pull but the Germans had sort of an automatic weapon, I guess somewhat like a Tommy gun, but the Tommy gun was old, you know and heavy, so. SY: Was combat what you thought it would be or was it very different than what you'd expected? JP: It probably pretty much the way we had, you got to appreciate that we did, we shot, other than firing the machine gun through for effect our rifles we shot one we saw somebody to shoot at. We didn't just fire intermittently yeah. I see in the movies or the way they do now they fire bursts and stuff like that and general direction, we didn't do that. We fired at individuals who were firing at us so. It wa… SY: So that was what you, so was what you expected it was? JP: Yeah, yeah. We had been trained liked you know, part of our infantry training had been with bayonets so we were prepared to the fact that we'd have a close close warfare we never got to the point where we 9 had to use the bayonets and eventually it's something like, they gave us gas masks and we trained for gas masks a lot. And finally threw 'em away 'cause you got to get rid of anything that was too heavy to carry you know, so. SY: Right, I mean those were sort of World War I that they were sort training you a little bit for World War I? JP: Yeah right, SY: Yeah that makes sense. Do you remember what you would joke about to keep your spirits up if you sang and what you sang things like that? JP: No I don't remember much singing. SY: What about jokes? JP: Well there were a couple of guys that, and I don't remember what they were there were some guys that were really happier that other guys we had one guy we called, "Happy," and he was we thought a little nuts, he had come into our outfit as a replacement after being in the Aleutians so I thought you know how bad can it be. But and I had another friend in our platoon, I remember his name was Eddie Indamowicz and he had been in the Aleutians, came home, and was there forty-five days and sent our outfit as a replacement and thought how bad can it get, you know? SY: And what? JP: I said, I thought he had it as bad as here could get, you know? SY: Yeah, JP: Yeah, SY: Yeah. Hey did you have any good luck charms to keep you safe, things you would do, superstitious things you would do to keep yourself safe in battle? JP: No, I didn't have any of that. SY: You didn't have any of that. Okay, so then the Battle of the Bulge ended, do you remember the ending, do you remember the Allied victory? JP: No, no it wasn't like that, it's just that I remember one of the things was that there. Germans had a lot of horses and their tanks were much superior, their Tiger tank was much better than our Sherman tank, I thought and but they ran out of fuel and they used horses to try to aim their guns and the American artillery knocked, killed a lot of horses. So that it for a while everywhere you went as you went through you saw dead horses so. I didn't know they were good to eat at the time we were living on K Rations and K Rations and D Bars so yeah… SY: And did people eat them later? JP: Well horse meat is a standard fixture in Paris, in France yeah they eat 'em all the time. SY: So okay, so how did you, so how did it all end for you at the Battle of the Bulge? When did you, you guys kept walking right? Through Czechoslovakia and through Germany? 10 JP: Well we did a lot of. Part of our deal was clearing mine fields and clearing the roads ahead of the tanks. So we went ahead of the tanks to make sure they, the Germans had what the call a teller mine that would, they would plant and it was our job to clean them out before that time and so we did that under fire which wasn't too healthy. We were the outfit that helped breached the Siegfried Line which was the German pillbox line and under fire from the tanks. My job was to climb on top of the pillbox and use what they called a shape charge to blow a hole in it and then we'd drop grenades and try to kill all the Germans inside the pillbox, and then when they came out a lot of them, I didn't know one particular case which is a large pillbox they came out and with their hands up of course and except for the SS lieutenant who said he would not surrender so we killed him. But in one case there was a guy in our I guess he was 3rd platoon whose family was German and he spoke regular German and he went, we went into the pillbox and he got on the phone it was connected to other pillboxes and told them that he was a commandant for German and to surrender and we surprise, we were surprised that we had gone by a pillbox and hadn't even seen it was so well camouflaged and two guys came walking out that with their hands up. So we thought that unusual, yeah. SY: Wow JP: Yeah, SY: Wow, huh. JP: So. SY: Interesting, okay so, so you reached the Siegfried, the Siegfried Line. JP: Siegfried, yeah, yeah, SY: And then you just kept walking? JP: Well or on trucks or on the tanks, we rode on the tanks, too. We were involved with the Rhine and I think that was towards the end of March, right. I'm not sure of the dates here. It's been so many years ago. But I was in the first wave at Saint Goarshausen across the Rhine and they had given us motors to we took part of the 89th Division across and in the first wave we had some gun fire and not too much and got over and got into the town and then it was all rifle fire. I remember shooting a women that was firing at us and I don't know whether I killed her or not but anyways stopped firing. But the second wave in the second wave the Germans opened up from above one of those castles and I'm told they killed 100 guys. So it was a bloody thing, so… SY: Wow, yeah, JP: But we secured the town and slept in the German beds that night [chucklses] so it was good. And then it… SY: Really? JP: Yeah, then the next morning I got up and one of the guys came into me and said, "Jack, look there's a deer up there, about 150 yards away," and actually there are two of them and I shot them both and they came down the mountain and we had a guy who was a, knew how to butcher 'em. So we cut him into steaks and soaked them in red wine and ate 'em night, they were really good. SY: Mhmm….probably the best thing you'd eaten in a very long time? JP: Yeah, right, yeah. 11 SY: Yeah, yeah, what was the, what did the countryside look like that you were moving through? JP: Well, it was mostly, when we went through the German farms, and German's place, like that they, the German people came right out and repaired their their land because you know we kind of beat it up. They didn't, the French didn't seem to do that and I don't know, they had been at us so long that they thought it would continue to you know be messed up. But you know it was a lot of riding. I remember once riding in we were riding in six by sixes, trucks and we had a squad in each truck and we were strafed by a—they rode what they had what they call cat eyes on the front of us. Front of the truck where the enabled the driver to see the next truck in front of them and course you couldn't have headlights or anything like that. And we were strafed and they pulled over quickly and we all jumped out and ran as far away as we could but there were two guys who were replacements and they dove, dove under the trailer we were pulling and afterwards when it was over and we climbed back into the truck. They said, "You guys were crazy running like like that." And he said, "We jumped on this trailer." And he said, "Yeah but that trailer had 700 pounds of TNT in it." I said, "You'd gone to smithereens if they ever had." So in that particular thing they, their machine guns went through the windshield but right between the two guys that were riding there and didn't kill the other one. So I thought that was kind of different. SY: Wow, JP: Yeah, SY: So, so tell me about Buchenwald, JP: Well the concentration camp was freed by, I don't— either the 82nd Airborne or the 101st one of the first of those two airborne division. We came in afterwards and ah— SY: Afterwards, JP: Well it couldn't have been too long afterwards because the kilns were still hot where they cremated the bodies and there were wagon loads of bodies that had been gassed, just piled like cordwood on a thing. There were some gas… SY: It must have been there, just a day or two after the first Americans got there? JP: I'm sorry I didn't hear you Sarah. SY: I said, it must have been just a day or two after the first Americans got there? JP: Oh yeah, SY: If the bodies were still there, JP: Oh yeah the bodies were still there and the crem—the kilns were still hot too, so. There were guys skinny as could be and were had been that were prisoners there and we gave 'em our K Rations so they'd have something to eat you know they had, I think, and afterwards I heard that the general in charge of that section marched all of the people from Weimar which this is a town outside of the concentration down there to show what had been going on 'cause they acted like they didn't know what was, which I don't think was true. But… SY: I ah, yeah I've read that, I've read that too, that he made everybody— JP: Yeah, SY: Everybody from Weimar walked through 12 JP: Yeah, yeah, SY: And that somebody laughed and he made them all do it again actually. JP: Yeah, SY: He made them do a second tour. So did you, did you know what you were walking into before you got there? JP: No, SY: So how did you all figure out what was going on, do you remember your first thoughts? Do you remember what you said to each other? JP: We just couldn't believe it. We couldn't after all we had no knowledge of, you know our communications we had no communications we didn't know about the concentration camps or things like that and there was no newspaper or there was. You just went where you were told you know followed so forth. So I didn't have any particular, I thought it was horrible and just it added to hating the Germans a little more you know? SY: Yeah [coughs] how long were you there? JP: Oh just a matter of hours. SY: Really? JP: Then we moved on, yeah sure. There was nothing for us to do there, they were some of the other, I guess they moved in a soup kitchen and things like that to feed the people who were left and sorted it out, so…. SY: Did any of the inmates speak English? Did you have conversations with any of them? JP: No, no. SY: And the kilns were still hot, did you see smoke or had they…? JP: No they were just hot, they just were cooling down and so forth. They wanted cigarettes the prisoners you know we had cigarettes. We were issued a carton a week of cigarettes and then all the K Rations, these K Rations had five cigarettes in it so when we gave the K Rations they thought that was just unbelievable to have cigarettes. SY: Were they, were they smoking them or trading them? JP: Oh no, strictly smoking them, strictly smoking. SY: So you pulled out of Buchenwald [coughs] and did you talk about with each other? JP: Oh yeah, sure. SY: What you say? Do you remember the conversations? JP: No, not I remember, you know our whole thing was moving on, moving on. When we were, we were in Patton's Army and I remember back in I think in early February we were pulled back from the line and were put through we'd been in the same clothes since December and we obviously all smelled pretty well and what do you when sleep in the—eat, sleep, in the same clothes a lot and they had what they called a13 Shark, shower group and we would rack our equipment our arms and take off all our clothes and heave 'em into a bin and then you'd go into a, they had forty-eight showers set up and you got one minute a rinse, one minute a soap, and one minute a rinse again and that was it. And then you'd… SY: You probably still smelled? JP: Yeah and then you got all new— new clothes and I remember we had a, what would you call it a clipper that you could use in and we'd give each other's haircuts with this clipper to 'cause you know that was the only thing you could do and you know it was easier to have shorter hair under your helmets. SY: So what you do after Buchenwald? JP: Well, we moved on. Did a lot of clean up and with the tanks and so forth and actually we moved up for it and we were ready for a assault crossing, got across the Danube when in May when the war was declared over. So we moved on and they took us into a place called Ejar, E-J-A-R, Czechoslovakia and we built a bridge there over a railroad crossing or something like that, a bridge that would carry the tanks into that and we stayed there and then we were pulled back because the Russians took over that territory. Hey, can you excuse me a minute? I'll be right back. Oral history pauses, with background noise, and then resumes JP: Hi, I'm back, SY: Hi, you're back, JP I'm back, yeah that was quick, SY: Excellent, JP: Too much too much coffee, SY: Too much coffee, I know that problem. Okay, so it seems like we're getting to the end, close to the end of the war. So where were you on VE Day? JP: On VE Day we were in, I think we were in Czechoslovakia. We'd gone there, they stopped the fighting I think on one day and then couple of days later they it was it a fish hole. So we had moved into Czechoslovakia. Then let's see they moved us the Russians came and took over our positions in Czech and we moved back to Austria and actually we moved back and we had a deluxe accommodations which was a guest house which is a small hotel and we took it over and our platoon, and I remember another guy and I actually had a bed to sleep in and we had [airplane flies in background] you know by then they had ah they were set up with a cook, the cooks and all we had meals, real meals and all. SY: How long had it been since you'd slept in a bed? JP: Well [chuckles] a long time I guess since I was in England. SY: Since you were in England, JP: Yeah, SY: Wow. So [coughs] do you remember when, how did you hear that, how did you hear, about, the victory? 14 JP: Oh it came down from our headquarters they came through and told us all about it, you know it would get a platoon of us together and tell us you know the war was basically over as far as we were concerned. SY: And what would you, what did you do? JP: Well we thought that was great. I think we probably drank you know, we confiscated all kinds of wine and beer and liquor and we drank it all up. [chuckles] Yeah so that was it, SY: You probably had a big party, and so then, then what happened? So you know victory's been declared and the war is basically over it's over in Europe and so where'd they send ya? JP: They moved us back to Marcé and there our equipment was checked over. Some of the guys who had the highest points like the fellows who had been in the Aleutians were taken away from our unit and we had replacements come in and they told us basically that we were sailing for the Philippines. So we were actually on the boat, there were four boats in the group I was in. It's started out and I was in the last one to leave and we ran into a bad storm and they put us in back of the Canary Islands for a day that's what I heard anyway for the worst of it to get through and we were in the middle of the ocean when the war in Europe was declared over and but the first three boats in our group went through the Panama Canal to the Philippines and we were diverted into Boston we were had been scheduled to be a part of landing in Tokyo which was scheduled for November 1, 1945. So that we put… SY: And so you heard that the bomb had been dropped while you were on the boat? JP: Yeah, yeah, SY: Yeah and they announced that you? JP: Yeah, yeah, SY: Yeah, and that's why you got diverted to Boston? JP: Yeah, yeah, SY: Were you relieved? JP: Yeah, well in a way, I at the time we knew we were going to the Philippines but we didn't know. It was until fifty years later that we found out that we were part of the landing group into Tokyo. SY: How did you find it out? JP: Well they didn't release those orders until 1995 and a friend of mine who was with the 4th Marine Division who I still talk to he was able to get a hold of the orders and we found out that we were, the Philippines was where the gathering place for the landings were in that's where we were scheduled to go. The guys in…. SY: No idea that you were on your way? JP: No, SY: That's interesting, JP: No, no the guys that went through the canal all the way to the Philippines they ended up playing cards for three months and then they came and brought them back. So…15 SY: And you guys went to Boston, and what was it like when you arrived in Boston? JP: It was nothing we arrived at Boston, we went get—we were I think we took us to Myles Stand—either Myles Standish, or Fort Devens and were given thirty day leave and then we were on leave they gave us another thirty or forty-five days and then they told us to report back to. I was supposed to report back to Devens in the middle of December for discharge and I got back there and they said, "You got the mumps," so I was sent into the hospital and was there for three weeks and then was discharged the first week in January. SY: Was it hard to adjust to life back home? JP: Well it, you know all the guys I knew. Buddies of mine were same age bracket we'd all been in the service together so we you know, we were with them and actually when I got out of the service on a Thursday and my father worked for the Southern New England Telephone Company and he came home on Friday and said, "You have a job starting Monday." So I didn't have, so I worked for the telephone company and I had checked with Norwich and the semester started in February. So I went back to college in February and my, one of my old roommates there, his name was Ken Clary. He and I roomed together until he spoiled it and got married. Yeah and anyway…. SY: What was it like to back at school after having been at war? JP: Well we were, when we came back to Norwich we came back as civilians we did—we were not in uniform. They had a Cadet Corps but as far as we were concerned we were strictly there to complete our education and I lived for a while in one of the dorms and then we I moved I was in SAE and I moved to the SAE House for rest of the time I was there. SY: I've heard from other, from other things from other people and from things I've read that it was, it was kind of, that Norwich didn't seemed to be equipped for returning veterans? JP: No I would say that. They seemed they gave me so much credit so I had only had another year to go and my and they sort of rushed us through to get rid of us I felt. But that's alright. SY: Why do you think they did that? JP: Well they wanted to be back to their Corps of having you know a complete complete military again and that's what I thought anyway. But… SY: Did you consider staying in the military or going back in or were you done after you came back from the war? JP: Well you know my brother was a tail gunner in a B-24 he completed his fifty-six raids or fifty-four and the spring of '45 actually spring of '44 and he had been in same length of time as I had and we thought nah that you know what I was in couldn't couldn't get any better so and we talked about staying in but we both decided on hell with it let's get out of here. So then we did. SY: Yeah, both of you together? JP: Yeah, yeah, SY: So somebody described to me there was a basically like a trailer park off campus, where the vets lived? JP: Maybe they were the married vets but not, 16 SY: Married vets yeah, do you remember that or no? JP: I remember there was a, yeah there was some Quonset huts they built and they put hardwood flooring in them and a guy by the name of Bill Peck who was a friend of mine and I had been in actually he, Bill and I had been in University of Missouri together. Although I don't know where he went after that, he went to an infantry. But he and I went down there looking for a jobs and they said, "Do you know to put in hardwood flooring?" and Bill said, "Oh sure," and he didn't know either that's what we did and that was one of the jobs we had. SY: And that was where the married veterans lived? JK: Yeah, right, yeah, yeah, yeah, SY: Hmm…interesting, interesting. So how often do you, did you talk about the war? Did you talk about the war with your friends and family when you came back throughout the rest of your life? Or has it been something you didn't think about that much? JP: I really didn't think about it that much. Sometimes you know, some of it comes back to you but I was able to get it off my mind. I had other things to think about too. SY: Yeah. So tell me briefly about what you did after you graduated from Norwich? JP: Well after I graduated from Norwich, my dad wanted me to work for telephone company and I didn't want to do that 'cause I couldn't stand the manager that I talked to at the Bridgeport office. He had told me how he's start me at a certain salary and after six months I'd be reviewed and all this kind of stuff and be taken care of for the rest of my life. And that didn't appeal to me. And I had an uncle who worked for Hartford Empire who make glass making machinery and as an engineer I had an opportunity to go to Saudi Arabia but that you had to sign a two year contract and I didn't want to do that and actually the fellow that lived across the street from me was a guy by the name of Bob Keeeny, and Bob and I had grown up together from seventh grade or seven-years-old on and he but he had gone. He was going to Wesleyan University and had gone in the V whatever it is program there, had graduated and like June of '45 and then sent to San Diego and he was on the Indianapolis when it was sunk and he died on that. But his father owned this plumbing company, plumbing manufacturing company and he asked me if I wanted to come to work over there so that's where I started working and I started working selling for them and working as their in their sales management group. SY: And then you stayed in sales management for the rest of your career, right? JP: Yeah, well pretty much I went. I left that company and went to Bridgeport Brass Company and here again I was sale manager of the copper water division and the plumbing division and they decided they would move that division from Bridgeport, Connecticut down south for better wages and so forth and so I got to be the manager and we moved the company to Moultrie, Georgia which is fifty miles north of Tallahassee and I went down there with four of the guys we hired, set the company up moved all the machinery down from Bridgeport and hired 300 people. So it was down there for four years and from there I told them you know that I didn't want my kids living in the south. I had three kids and the schools are just, were, the day, the year we got there they added the twelfth grade to the high school and so they offered me a job working out of New York in their international division so I did that for three or four years I forget which yeah. SY: Excellent. So how do you think your time at Norwich influenced your later life? 17 JP: Well it's hard to say. I guess I guess one of the early things that, in Norwich you learned real quick to obey orders and that's one of the things that I [chuckles] kept with me all through the Army and even in business you learn to who is the boss and who is you supposed to tell. Do what they tell you, you know that type of thing. SY: Did you also learn how to be a leader? JP: I would say so, yeah, yeah. SY: And what about this idea of citizen soldier or service, is that something you think about or relate to as you're sort of gone through your life? JP: Well as opposed to the volunteers that they have now you mean? SY: Yeah, I mean I guess it's just—No I mean, not the actually opposed to that, I mean, I guess the premise of the citizen soldier of the founding of the school was the idea of people who were both educated and also in the military. So it's sort of combining the liberal arts, right? With the military training at the same time? JP: Well, I think that's, I think that the military training is something that you'll lives with you the rest of your life. My son's, son or his wife or present wife's has a son who is a senior in high school and thinking about going on to college obviously and he said he'd liked to work in the State Department and I suggested he go to Norwich because you know he would have to complete there and then be in the service for four years. But I thought, I said "that will be the best background you'll ever had for working for the State Department." And but after getting that information and finding that they get up at 5:30 every morning he was no longer interested in that. SY: [laughs] What about as you've gone through your life and watched the U.S. enter into other wars, how do you feel about your war versus the wars that followed? JP: I think our war was very different in that we had sort of lines of demarcation. We knew who the Germans and who were the Allies versus now. They seem to have people coming at 'em from different directions and coming across the Pakistan border and things like that. I think it's a very different, and the method of fighting is very different you know everything is automatic weapons, automatic weapons. We didn't have that stuff, it was more of an individual fight. SY: Hmm…interesting. JP: Yeah, SY: Well I don't' think I have any more questions for you. JP: Okay, SY: Is there anything you want to add in that you didn't get to talk about? JP: No I think we covered everything, yeah. SY: I think we've covered everything. You sound kind of tired too. I'm a little tired, we've been talking for a long time. JP: [laughs] Yeah, no yeah, I see it's almost 11:30 here yeah so. Well I appreciate the invite. How did— SY: Thank you so much for talking. 18 JP: Yeah, are you, will you have a recording of this, is that right? SY: Yeah we'll have a recording of this that we'll send you and then we'll also ah have a transcript that we'll send you. JP: Oh great, great, 'cause my son— SY: Listen to it and then if there's that something factually wrong or something that you want to keep private, you can tell me and then we'll edit that out. JP: Yeah, now— SY: So that's, so you'll getting stuff in the mail from me, JP: Yeah I didn't tell you any of the nasty stuff, so. SY: Oh yeah, why not? JP: Or any of the sexy stuff [laughs] SY: Any of the what? JP: Any of the sexy stuff, SY: Oh well those are all the important stories for oral history, you should tell me some of them now. [laughs] JP: I thought one of the things that was really interesting is that and course we went—and a lot of our training in basic was how to avoid getting social diseases, you know? SY: Right, JP: And the other thing was that the Army seemed to recognize that was the guys all needed to have their sexual relations and in Marcé in the Stars and Stripes they said there's 20,000 pros, plus 7 semi pros and amateurs here in town so. SY: So you guys on your time off would wander into town? JP: It was available yeah, so that's all. No other than that not too much. SY: That sounds great. And it was France? JP: Right, right, SY: Which was exciting for a young American man? JP: Yeah, yeah, SY: Yeah, JP: Right, SY: Yeah, were there any moments when you had real ethical dilemmas? Where you really struggled with something with an order that you didn't want to follow? JP: No, 19 SY: Something like that? No? JP: No, no I didn't have any of that, so. Anyways thank you so much for your interest. SY: Thanks for telling your story, I really appreciate it. JP: Okay, I'll look forward to it hearing from, SY: Okay, alright have a good day, JP: Thank you bye. SY: Bye, bye.

Transcript of an oral history interview with Robert G. Minnis, conducted by Jennifer Payne on 4 October 2013, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Robert Minnis graduated from Norwich University in 1963; the bulk of his interview focuses on Minnis' military career in the U.S. Army as well as his later employment and family life. ; Robert Minnis, NU 1963, Oral History Interview October 4th, 2013 Sullivan Museum and History Center Interviewed by Jennifer Payne JENNIFER PAYNE: We can start. This is Jennifer Payne with the Norwich Voices Oral History Project and today's date is October 4th, 2013. I am here with Robert Bob Minnis, Class of '63. Thank you very much for doing this. ROBERT MINNIS: You're welcome. JP: So, did you have a nickname? RM: The yearbook said it was Minnie but I don't remember that. JP: You don't remember. RM: I was called probably other things but Minnie was the name that's in the book. So, I'll go by that. JP: How did you choose Norwich? RM: Senior year in high school, I was ill for the whole month of January and basically almost the day before I graduated class, I was still taking final exams and everything. I got accepted to Northeastern as a conditional student provided I went to summer school. I decided I just busted my gut for four months. I wasn't going to do that. Arrangements were made through my father and I think it was the high school football coach. Anyway, they got me convinced to go to Bridgeton Academy, which was a prep school in Bridgeton, Maine, for a year. I did that. While I was there, I think it was one of the dorm counselors suggested Norwich University maybe as a place to go. I came up here and visited and like it and applied and got accepted. Started in 1959, September, August, September class. JP: Where are you from? RM: I grew up in Weymouth, Massachusetts on South Shore, just south of Boston. JP: When were you born? RM: 1940, but that's classified. JP: Oh. Okay. RM: I tell people I was born before World War II and they kind of look at me. JP: When you came to Norwich, what was your rook experience like? RM: Really, I don't remember a whole lot of it. I was in the I Company, in Alumni Hall, on the second floor. I remember the squad leader, Corporal Zagars, who had quite a reputation, I guess. He was kind of different, not like a lot of the other squad leaders and sometimes he was very nice and other times, he was just mean. At least, we thought he was. Other than that, I don't - other things we used to as freshman, running here and there, squaring corners and that type stuff, I guess. Hasn't probably changed a whole lot but I don't have any specific memories of freshman year, other than the fact that the academic schedule that I had was pre-engineering. I had had in high school and prep school and by the time I got here, I didn't have to spend a whole lot of time studying, so I could go out to the movies two times a week. I was out to the movies two times a week. Basically, I was involved in the rifle team, the drill team, and any extracurricular activity I could get involved in just to help pass time and keep the upper classmen out of my life. JP: Wow. Drill team is a challenge. RM: We had a lot of fun. In fact, probably the best part was, my sophomore year, we got to march in President Kennedy's inauguration parade. JP: You're in that photo. RM: I'm in that photo, front rank or second rank anyway. We had to get dress blues for that. That's the first time dress blues came to Norwich. Originally, it was just going to be the drill team, which was maybe twenty-four members and, I guess, some other people said, "Hey. Why can't I go?" Anybody that had a set of dress blues and wasn't on academic probation, I guess, got to go. We went down there. Took a bus trip down. It was Greyhound, Vermont Transit Bus Line, which I think was a subsidiary of Greyhound. We ended up going down there. We got to D.C. and it was snowing. The bus drivers had no problem with the snow because they drove in it all the time. There were cars all over the place. We stayed at Fort Meade in the barracks that didn't have any heat. You want to talk about, Harry Chebookjian, I think, could probably tell you a few stories about that. But anyway, they finally got the heat going. The next day we went into D.C. and stood in some back street same place for hours it seems in the freezing cold waiting to go on. During the night, apparently they, the Army took all the engineers and anybody around there. They just swept the street clean. Pennsylvania Avenue was bone dry and no snow. Around the capital, I stepped in a puddle of water and it never wet my sock because it was so cold, it froze before I got there. And after that, the parade, we went back, turned our rifles in, and they turned us loose for, I forget, a couple hours. They told us we had to meet the buses at nine o'clock or whatever it was to take us back to Fort Meade. Stayed there overnight and the next day, headed back to school. JP: Do you remember what you did in D.C.? Where you went? RM: Basically walked around, looking at sites. Of course, we had the dress blue uniforms that had the gold stripe on the hat, so we used to see how many West Pointers we could get to salute us. Because they had the funny uniform. To them, a gold stripe was a salute so we obliged. JP: That's great. RM: I don't how long. We walked around D.C. for a couple hours and I don't remember where we went. Just kind of around the parks and the Mall and that type stuff. The dress blues, I still have. When I graduated, they converted them over to the Army. I still can get in them. JP: That's amazing. RM: A little tight, button-wise. I wouldn't want to do any rifle drill with them on but they do fit. JP: That's great. What else do you remember about your Norwich experience? RM: Well, my sophomore year, I was a squad leader in, I think it was A Company. Yeah. Bobby Blake was my roommate and a couple weeks after that, I was transferred over to the military police section. I roomed with Tom Dillard. Basically, any time there was a function on post that they needed a student traffic directions and escort and this and that, I did that for the whole year. We went to Middlebury or Vermont? One of the football games we went to, the captain was in charge of the MPs. We get up there. As soon as the game was over, he says, "Get rid of your whites," which was a hat cover and a scarf. He says, "Get out of here because you don't want to be known as…" We all bounced in the car. There was a bunch of us. I forget what transportation it was and left very quickly because there was a little bit of rivalry between us. JP: Was that the game where Middlebury won by the fifth down? RM: I don't remember the details. It may have been. Maybe that's what caused the commotion afterwards. I don't know. I don't remember. It's just too long. It was fifty-two years ago, or three years ago, over fifty. JP: You talked about General Harmon's car. What was the story? RM: Was the football game. It was sophomore year. I was in the MPs and we stood around the, the press box and Harmon, General Harmon and General I.D. White was sitting there. They were usually raising hell, like they always did, telling stories and swearing at this and that. We had male cheerleaders at the time. They were pointing out the various problems and things that they weren't doing right. So anyway, they're getting ready, I think it was for the opening ceremony. The tank [Unintelligible] came up. It was on the left side of the bleachers, facing the field. The General's car was in the way. So he said, "Move my, Corporal, come. Move my car." Okay. So, I get in it and I couldn't find the starter. It was one of those cars. It was buried underneath the pedal and I didn't know better. My roommate, Tom Dillard, was aware of this and I said, "Tom." He told me where it was so I got the car started. I moved it out of the way. Then, the tank came and fired the round. It did what it had to do. I was there for a couple minutes looking all over the place for the starter button. It didn't work with the key or anything. I remember, he used to come to the mess hall and occasionally tell a story or two. Probably can't be repeated in most company. Freshmen week, Parents' Weekend, they'd always serve steak. We never got it but they always had it on Parents' Weekend. He'd come in and he'd talk to them. Basically, he'd say, "If you don't like this place, you can get the hell out of it." He was a good old guy. He was a lot of fun to be with. He always stuck up for the Corps. If there was a problem in Northfield or Montpelier or wherever it was, I guess the story was where he'd send the tanks or the Corps or somebody in to rescue the people that go in trouble. He didn't take any B.S. from the townies. I guess he's got his own legacy and story. I also read his book afterwards, "Battle Commander," I think. He was a colorful guy. In fact, when we were going through, looking for picture for the reunion, there's a picture of me and General Harmon onstage that I guess is [Unintelligible] the Army. I couldn't remember what the thing was. So I sent it into Nate Palmer, who was the secretary of the reunion committee. He says, "That was graduation and you." Okay. There was nothing written on the back of the photo. I just had a mental blank as to what the picture was. Other than that, Harmon was a colorful character. I can't remember any other stories. I'm sure there's several. JP: So, your major was? RM: I started off mechanical engineer and changed over to sophomore year to engineering management and that was my degree, engineering management. I don't think they have it here now or maybe they call it something different but for a long time, it dropped out of the curriculum. Basically it was the basic engineering courses, Chemistry, Physics, Math, and then, Economics and English added on to it. It was kind of a mix. JP: Business and engineering. RM: Yeah. Right. It was kind of the happy road between the two of them. It worked well because I liked the construction part of it. When I was active duty, that's what I did. JP: What did you do after graduation? RM: I got immediate commission and I reported ninety days after commissioning. I had a summer job for ten weeks and a week on either end of it. I worked for a neighbor's dad basically just to kill time because I knew I was going to the Service. Then, the day came, I reported in to Fort Belvoir, went to the Basic Officer's Course. The day we signed out, President Kennedy was assassinated. JP: Oh my. RM: So, I ultimately decided, "Get out of D.C. because you don't want to get stuck down here." I went home. I watched all the proceedings on television. I got to Europe a couple weeks after that, was the middle of December. The people over in France in the bars were still buying free drinks. You couldn't buy a drink, in honor of President Kennedy. I got to march in his parade. After graduation from college here, my roommate, Jim Andrews, his dad had a place in the Cape, Camp Edwards, which was an Air Force base. His dad had a house there. When Kennedy flew in to Hyannis, the airplane was parked at Edwards Air Force Base. When I went to Jim's cottage that day, there was a bunch of people there. They were introducing me. They were the crew that flew on Air Force One. So we're getting ready to leave. They say, "Hey. You want to see Air Force One?" I got an escorted tour of Air Force One. We drove up and the guard was saying, recognized the driver of the jeep. "Nah," he said, walked up. There was one guard, I think, one or two guards out there. Walked up. Got a tour of the plane for, went all the way to the back. JP: Wow. RM: I sat in the, picked up the telephone, called my folks and said, "Hey! Guess where I am?" JP: Did you really? RM: Got a package of cigarettes and a book of matches and I forget what else they gave you. Yeah, so I got the tour of Kennedy's airplane. It was a 707. A couple weeks later, I was down at Fort Belvoir. JP: Doing? RM: It was a Basic Officer's Course. JP: Where did you go from there? RM: I had orders to France as a bachelor. I was supposed to be in for two years. People are trying to woo you with all this, "Sign up for three years. You can go take your family to it." I wasn't married, so I didn't care. I liked France. It sounded good to me, so I was going. I did have a little French in high school which was, I figure, maybe some help. We went, landed, we took off from Dix, no, McGuire Air Force Base in Canadian airplane. When I walked out of the airplane, the tail was open. That's how they're putting in the luggage. I go flying across the Atlantic Ocean and pray that the tail won't open up. We landed in France, in Paris, and I was supposed to get off there. There was two other people in the airplane going to the same outfit I was. The Air Force saw that I was supposed to be assigned to Phalsbourg, France, which was up on the German border. They said, "No. You stay on the airplane." I was one of the last people off because I was sitting in the back. They said, "No." [Unintelligible] "Already taken care of. We put it back on the airplane. Just go back and sit down." I said, "What do I do when I get to Germany?" They said, "Well, go to the tower and they'll get you a ride and take you in to France." About a couple hours later, it was dark by this time. Landed at Rhine-Main and they got this poor E-1 airman out of bed some place. He'd look as though he'd been ridden hard. He was awake enough to drive us and he drove down, went into France. Crossed the border. They waved us on through because it was a military vehicle. They dropped me off at the orderly room where the company, it was already eight or nine o'clock at night, and everybody says, "Where were you? They've been looking all over for you." Because they thought I was coming in to Paris. They made a few telephone calls and told the battalion commander that I had arrived. They recalled all the vehicles. The next morning I got up, put on a set of fatigues and went to work. JP: Your job was? RM: I was a platoon leader in the construction battalion. I had my own little mini-construction company. I had five dump trucks, a crane, air compressor, trailers, forty people including carpenters, masons, electricians, plumbers, heavy equipment operators. I often thought if I could retire from the army, I wouldn't need to retire with pay. Just give me the construction platoon that I had. And all kinds of tools, you know. You need tools and it came in a box I had probably. JP: What did you build? RM: First thing I had to build was four pre-fab metal buildings for ammunition storage for the Air Force. That was at Phalsbourg, where I was stationed. After that, they got sent to Reims Air Force Base in France. They were doing an asphalt project there and I was told to go study it because I was going to do an asphalt project in Chateraux in the Loire Valley. So, I went down there a few weeks ahead of time and designed an asphalt mix and got all the pieces and parts I needed. I ordered the amount of gravel and the right quantities and sizes. Then they sent me an asphalt plant from like a twenty truck convoy. They assembled it, put it together, we started making asphalt, and we repaired the runways and the shattered roof of the C141 aircraft that was coming in to the inventory. Had to replace some concrete and over pave it. JP: Wow. RM: There was also a French aircraft repair company there. They were repairing Air Force 101s and 100 jets. Those guys used to take off all the time and buzz my equipment operators that were driving on the field. After I was there for eight, nine months, the battalion commander called an officer's call for New Year's Eve. Because we were stationed all over the place at separate places, we had to get, we collected TDY to go to the battalion commander's officer's call. So, I went to the Etain Air Force Base, where the battalion commander was. Platoon sergeant took my platoon and the rest of the equipment and went back to Phalsbourg. We married up, I think it was the Second or Third of January, when I got back. After that, summer in the Loire Valley was beautiful, wine country, gorgeous weather, all the chateaus. Then, I went back to Germany, back to France. That time, de Gaulle threw the American forces out. I went PCS to Germany with the unit but because I had two year obligation, I had to extend for a year to go with the unit. When I extended, I was able to go France. Otherwise, they would have sent me back and given me TDY or stuck me someplace for two or three months. We got to Phalsbourg, I mean, to [Unintelligible] and set up shop there. We were there for almost a whole year. A couple projects, we had to build ammunition storage facilities and the great, big, huge butler buildings for the pre-fab equipment that the Army had stationed over there. They'd fly the people over, put them in the new trucks and tanks and stuff if they ever had a problem with the Russians. Then, in, was it June or July of '66, I got orders to Vietnam as a captain. I was still a First Lieutenant so I got promoted. On the way back, they sent me to Fort Belvoir to a Facility Management course. When I got to Vietnam, the typical story was engineer lieutenants, you don't stay in the repo depot very long. You get hauled off to someplace else. I was in the replacement company for six or seven days. One day, a lieutenant colonel and an Army major, WAC, showed up in a fancy black sedan and said, "Come with us." And I went to Saigon, where I was in the facility of engineers, planned a construction order of materials, coordinate, and all of that stuff. Making sure the painters didn't go in and paint the wall before the carpenters went in, tore a hole, and put a doorway in. I was getting ready to come home and I had one last time as duty officer, which was on the 28th, that was the night of TET, '68. I was the duty officer on Headquarters Area Command, not very far from Tan Son Nhut Air Force Base. JP: Oh my. What was that like? RM: Busy. JP: Really? RM: Yeah. There was a sergeant there. He, about midnight, come in and woke me up, got me out of the chair. I was sitting in the back office and said, "Sir, I think you better come out there and see what's going on." He was so nervous because he only had three days left in country. He couldn't hear me, telephone shaking so bad, he had to set it on the table. So I spent the rest of the night, answering telephone calls, trying to coordinate this and that, writing the duty officer's log. The biggest thing, the relief called, was trying to get into the embassy, was getting shot at by the MPs that were in there. I finally get a hold of them. I said, "You guys are asking for ammunition." I said, "There's a truck outside with ammunition. Just don't keep shooting at it." I guess they got their ammunition all right. The rest of the staff showed up fairly early in the morning. By eleven o'clock, I'd finished writing all the stuff that I remembered on the report. They said, "Okay. You can go. So, I left. Went and got my jeep. Went across the street and got something to eat. Then, headed back to the compound because facility was on the other side of Saigon in the Cholon section. I was going over there and there was actually nobody in the street. The Vietnam, Saigon was never, never deserted. Even at midnight, there was thousands of people. Anyway, I'm in convoy with three APCs and I crossed each other at thirty-five miles an hour. Neither one of us slowed down or anything. I just went back to the compound, turned in my jeep, turned in my weapon, and then went back to BOQ and got a couple hours sleep because I hadn't gotten much that night. Then, went back to the office and started doing facilities work again, taking fuel for the generators and all the BOQs and water to the mess halls and fixing what we could. The thousand-member workforce that we had disappeared. It was something like three or four officers and, I don't know, ten to twelve NCOs that did the work for that week, did emergency repairs, not routine stuff. Then, about three weeks after that, I went home. JP: Wow. Heck of a note to go out on. RM: Yeah. It was nice to leave. From there, I went back to the Advanced Course at Fort Belvoir. When I graduated from that, there was supposed to be a very short turnaround for engineers, for any officer going back to Vietnam. To kill time, I taught Demolition Mine Warfare, down at the engineer school for a few months. And then, one day, I got a call to report to the headquarters, personnel section. They told me I was going to become the post-chemical officer. Because the day before, the chemical officer that was there was getting out of the service and they didn't have a replacement. The fact that I'd been to a chemical school in Germany three years, four years before that, I was the most qualified guy on post. I went, over my objection, but they said, "Forget that." I took the job and I went in there and just basically sat back and let the NCOs run the place. I ran cover for them. A year later, I was on orders to go back to Vietnam and all I had to do was pick up my 201 file and my personnel records, finance records. I got a call from my mother saying, "People at assignments branch are looking for you," because they thought I was home on leave. I call them and they said, "Guess what, Captain? You're not going to Vietnam!" Oh, ho, ho. Yeah. You date the President's daughter, you might get a chance to get out of it. Anyway, I went over. I told my boss, [Unintelligible] I said, "Hey. Guess what? Somebody's playing a joke on me. Yeah. I'm not going to Vietnam." He made a few phone calls. He says, "That's right. You're not going to Vietnam." I got to stay another whole year at Fort Bellvoir. JP: Wow. RM: When I eventually did go back to Vietnam, in Christmas of '70, Christmas of '70, New Year's Eve '71, I got sent to a place called Phan Thiet [??], the construction battalion. I was the company commander there for three months and then I was the, we built roads, bridges, that type stuff. Ran our own asphalt plant. Then, I became the operations officer for the unit there. I stayed there until December, early December '71, when they had already started letting people out of Vietnam. I got an early drop by a week and they let me come home early. JP: By a week. RM: By a week. From there, I was supposed to be assigned to, what was it, Army Materiel? No. I was supposed to be assigned to Fort Belvoir. I went into Fort Belvoir and this snotty little attendant, basically Army Readiness Region 1. He says, "When you get here, we'll take care of it." I says, "What am I going to be doing?" He says, "I don't know. Worry about that when you get here." I go over to assignment and say, "I don't want to go there. You got anything else?" They sent me to Army Materiel Command as a project officer. I was there for three years almost. Yeah. That's where I was when we got married. Three years and after I got married, I was going to buy a house. I couldn't find an apartment for my dog. So, we ended up buying a house. They told me I was going to be, "You have to call me to get out of this place." Six months later, they send me orders to [Unintelligible] region, up at Fort Devens. I said, "Hey. You told me." "Well. Sorry. Priority is the Army." I rented the house out and ten years later, when I retired, we went back to it. After I went to Devens for three years, I went to Fort Richardson, Alaska for three years. Then, Fort Leavenworth for three years. That's where I ended my career. JP: How many years were you in, total? RM: Twenty years, one month, and twenty-three days. JP: But who's counting? RM: Yeah, but who's counting? JP: That's amazing. RM: Yeah. The day I signed in the Advanced Course was the day Martin Luther King was assassinated. JP: Wow. RM: We didn't go to downtown D.C. for several weeks. JP: No. RM: That was basically it. After I retired, I got a job with the United Services Automobile Association as a facilities specialist working at their office in Reston, Virginia. About a year and a half to two years later, my boss was offered a retirement under accelerated retirement package, which he took. I got promoted into his job. Moved the office from Merrifield, Virginia to Reston, Virginia. Built a second building and ultimately, retired as the Director of Facilities and Services. JP: Wow. RM: In fact, I was in charge of mail room, mess hall, security, facilities. There was probably something else. That was the person that worked in the Aramark office under the Aramark contract as the bookkeeper. JP: And that is your wife, who's here? RM: Yes. For three years, we ate lunch together. JP: That's sweet. RM: U.S.A.A. moved the officer from Reston, Virginia. They closed it. They offered me a job in Norfolk, Virginia. I said, "No. I don't want that." The kids told me I could go if I want to but they were going to stay behind. They had a place that they could stay, the neighbor across the street. I said, "No. I'll take an early retirement, a retirement." The day I moved into the building, it snowed and the day I left, it snowed. I kicked around for a little bit of time, working on a job. In fact, I went at work. After I left U.S.A.A., I went back at work for Aramark as an hourly employee, washing dishes, serving food, preparing food, cash register. I did anything and everything they needed. I worked there for about three months. When they closed the building, we had a farewell party. I was third from last out of the building. I was one of the first people in. Fourteen years of time was first and last. Then, I kicked around for a few months, working for Home Depot and places like that. I got a call from a friend of mine that was in the facility management business. He said, "George Washington University is looking for a facilities person. You might want to do down and talk to them. I went down and talked to them, Monday or Tuesday. Was hired that week. Went to work the following week. They sent me out to Loudoun, Virginia where the campus was. PSINet had owned the building. Had gone bankrupt. GW had bought it and had leased it back to PSINet. PSINet wasn't clearing the building like they were supposed to. So, they sent me out. They said, "Throw them out." I threw them out. Locked the door. Changed the locks and they never came back. I was out there for eight years before they told me my job was going to be transferred from Virginia down to district. I told my boss, I said, "I'll come down here for meeting but I'm not coming down here every day to work." I said, "I'll just tell you right now. Sometime this year, I'm going to retire and I'll tell you two weeks before the day I walk out." That's exactly what I did. We knew we were coming down to Virginia. Both my girls went to UVA. They were both working at UVA and both living in the Charlottesville area. We decided, "Let's go down there where they are." We bought the house. I retired. We moved the stuff down from the house in Virginia. We've been in Charlottesville for three and a half years. JP: Wow. This is the house you bought for the dog? RM: Yes. [MRS. ROBERT MINNIS]: No. RM: Wait. No. [MM]: That was when we first married. The dog was a Labrador retriever, seventy five pounds. Most apartments only let twenty to thirty pounds so we had to buy a house. RM: And the dog went with us the whole time we were in the service and even moved down to Virginia with us when we retired. He ended up with hip dysplasia, cancer problems and we had to – [MM]: He was fifteen. The house we first bought when we were married, we rented it out for ten years. We came back when he retired from the Army and we occupied it for three years, but then we sold it when his company moved out to Reston, Virginia. RM: I got tired of commuting. [MM]: We had twenty four years in that house before we moved down to Charlottesville, Virginia area. UVA is the University of Virginia, which you're always saying all these spots that you were stationed in, but if you're not in the military, you wouldn't know necessarily [Unintelligible]. Not everybody would know. JP: This class, I'll tell you. I know places in Vietnam I didn't a week ago. RM: Phan Thiet, that's where I was stationed in 1971, just a little village town on the coast. Had gorgeous white beaches. You'd die for a white beach like that, white beach sand. It was supposedly the nuc mong capital of the world. Do you know what nuc mong is? JP: No. RM: They take fish and they boil the fish all in crocs and they let it rot. They drain off the fluid and that's like vitamins, fish oil, vitamin stuff. It stinks. There was a story about one guy, came back from Vietnam. He was Special Forces. He had a bottle of this stuff. The customs agent said, "Open it." He said, "No. You don't want me to do that." The guy insisted so he opened the thing up and they almost had to evacuate the terminal. I was there a whole year, building roads, bridges, ran a construction project, asphalt plant, rock quarry, fleets of dump trucks, and everything else. It was basically a little construction company. Whisky Mountain was the site that we stayed at. Gorgeous sunsets. [Unintelligible] you could watch the sun go down over the hills. It was beautiful. Anyway, that was it. JP: Wow. What advice would you give to a rook today on how to survive and thrive the way you have? RM: Oh boy. Hundreds of people have done it before you. You're not the only one that thought about leaving or getting out or whatever the case may be. Just stick with it. Rely on your classmates and hang in there. It all usually works out. JP: What would your life had been like if you hadn't gone to Norwich? RM: Don't know. JP: You don't know. RM: I haven't the foggiest idea what it would be. I don't even know what I would have done for a job. When I got into the Army, I liked it. They take pretty good care of you. I got to travel a lot of places around the world, England, Austria. Every trip to Vietnam was four airplane rides. It was a different route. I got to Hawaii one time for forty-five minute refueling stop. I hit the Philippines, Guam, Wake, Taiwan, Japan. If there was a landing field in the Pacific, I was probably on it for some period of time. The last trip, coming back, I went through Alaska in December in a short sleeve, khaki shirt. It was something like twenty below zero. JP: Oh my. RM: It was a quick trip from the airplane to the terminal. I greeted the polar bear that was there and went back and saw him three years later. They have a great big, huge, Alaskan Kodiak bear stuffed in the lobby of the airport lobby. It was one of the biggest ones on record that somebody killed. We went back to Alaska, the station up there for three years. Saw the airport. The bear was there. [MM]: The Aleutian Islands. RM: I made it to Attu, which is the end of the Aleutian Islands. [Unintelligible] a little bit of travelling. JP: A little bit. [MM]: Salmon fishing. Gold panning. RM: That was in Alaska. Drove almost every kind of military vehicle that was in the inventory up to the time I retired, including a lot of construction equipment. JP: Oh, wow. Cranes, everything. Wow. RM: Yep. I had a paver, ran one of those, rollers. I had a crane operator who was a Native American. He could do things to that crane that most people can't even do with their hands. He'd pick something up. He'd drop exactly, you'd tell him you want it right here. That's exactly where it went. It was all just smooth, fluid motion. The guy, it was unbelievable. JP: Wow. RM: Anyway, that's my story. JP: Is there anything else you'd like to add? Any – RM: Nothing that I can think of right now. [MM]: Come back in ten years. (Laughs.) JP: Thank you. RM: You're welcome. Glad I could. Hopefully, it will benefit somebody and they'll get some history out of it. While I was in the Corp, we never did cover that too much, my sophomore year, I went to the MPs and that's where General Harmon and I met. In the meantime, I was in drill team and I was on the rifle team. The rifle team travelled all over New England. They didn't have vans in those days so we got to drive our own cars, so we got paid mileage for it. We'd put three or four guys in a car. The drill team, where did we go? Other than the inauguration parade, Lexington, Concord, and several other places around here. There's also a plaque up in Jackman from the Lexington/Concord parade, commemorating thirty-five years of participation. I didn't realize they'd done it that often. [Unintelligible] I don't think I'll tell the story about the panty raid. JP: Do you have a story about the panty raid? RM: No. I didn't. After the – [MM]: I wouldn't give names. RM: After the dinner, I left and came back here. JP: After the – RM: After the party, yeah. JP: General Burchhar [??] RM: I don't remember what the general's name was. He was a lieutenant general. I know that. He had a few too many, from what I remember. Anyway, I come back here and I started hearing all these things and people started drifting in. The TAC officers were running around here, trying to figure out what's going on and catch people. I basically tried to keep them away from the people that were coming in. It was an interesting night. There was a lot of people that ended up with a few tours and a few demerits because of that. While I was here, I only walked one tour. JP: Really? RM: Only one. JP: One tour. RM: Yep. My squad leader, freshman year, I get almost to, it was in spring time, he said, "Minnis, I don't think you've had too many demerits and tours." I said, "No. I haven't, sir." He said, "Well, you get one now." I had to march one. JP: Because you didn't have one? RM: Well, I think twelve was the cutoff. He gave me a couple to make it thirteen for some stupid reason. I don't even remember what it is. Yeah. I walked one. Other than that, I can't think of anything else, unless you got something specific. JP: I heard a story about General Harmon and somebody and a honey wagon, a manure spreader. Did you hear about that story? RM: No. It may have been before my time. I don't recall that. No. Maybe just ask around. It sounds interesting. JP: Yes. Apparently, somebody took manure spreader where his car normally parked and – RM: Nobody owned up to it. JP: Nobody knew what to do, but he knew what to do. He walked through it and then stamped his feet clean and said, "Sir, gentlemen, I expect you to follow me." RM: That sounds like Ernie. He used to stand up, I don't know what, I think it was in the mess hall [Unintelligible]. There used to be a raised platform that the cadet officers sat on. He'd come in there periodically and tell you, you'd see about this much of him over the platform edge. He was kind of short. Well-respected, but anyway, that's all I got. JP: Oh. Thank you so much. Really appreciate it. RM: Yeah. [MM]: [Unintelligible] to talk about? RM: The National Model Railroad Association, it took me almost fifteen years to get the certificate, from the time I started to the time I finished. Even when I was in the service, I used to build models and put them in boxes and store them in trunks and stuff. It wasn't until, when I was in Alaska, we met, there was a modular group up there. I got to know them and several people. In fact, there's an adjacent story to that. There was several people in the military that used to participate in it. We decided we'd form a club between the Air Force and the Army up there in Alaska. We built some modules. We were just getting ready to put scenic and track and stuff on them and everybody got orders. They all left. I was the last one to leave so I ended up with all the modules. I took them to Fort Leonard Wood and packed them away in a shed for three years. Then when I retired, I moved here and the president of the division in D.C., Potomac division, asked me one day. He says, "I hear you've got modules." I said, "Yeah. I do." I told him what I had. He said, "Would you be interested in showing them at the Children's Museum in D.C.?" I said, "Sure." We got together. There was six of us. We took the modules and put scenery and track on them. We went down to the Children's Museum in D.C. and displayed there before Christmas. Then, a little later on after the first of the year, I got a call from Fairfax Station Train Museum. It's the actual station that the Southern Railroad had and they've got pictures of that station in use in the Civil War. It was used as for wounded, both North and South. Clara Barton started the Red Cross in that vicinity. She was one of the people that worked the wounded there, helped them. This guy calls me up and says, "In December, we want to have a train show, as a fundraiser. Are you interested in participating?" I said, "Yes." I've already done twenty-three of them. [MM]: In the same location. RM: Same location. The Southern Railroad sold the station to a group of interested people for a buck, but the provision was that they had to move it. They disassembled it, moved it up, acquired a piece of land, had the high school, trade school in Fairfax County rebuild it, board for board, put it all back together again. Replaced the bad stuff and that type of thing. Every single December, first weekend of December since, I don't know, twenty-four years' worth this year, they have a train show. They set up and they show the display inside, a Lionel display, a Gauge One which is bigger than Lionel. Then, there's an S Scale rail. They have a caboose outside that the N Scale people set up in. The people with the G Gauge, which are the garden stuff, the stuff that runs outside set up underneath around [Unintelligible] A couple years, it snowed. They put snow plows on the engines and cleared the track. JP: Really? RM: Yeah. After I retired and moved down here, I gave up the membership. [MM]: Down here means to central Virginia. You're up in Vermont right now. RM: When I retired from D.C. and moved to Virginia, Charlottesville, I said, "I want" – because I basically started this group – "I want the right to come back every Christmas show for as long as I want to do it. I reserve three spaces in the set up." They said, "Okay." The first week in December, Saturday morning, I pack up and drive up, two and half, three hours and set up. Come back Sunday afternoon. In fact, one year, the public was there and the display – The power went out. This guy, Clem Clemmons, who was basically retired Air Force, said, "What are you running?" I said, "Six volt D.C." He says, "I got a battery in my Packard outside that's six volt D.C." He ran an extension cord out, wrapped some wires around the terminals and wires around the other end and we ran trains in the darkened room with only the red light and the caboose. JP: That must have been magical. RM: He even wrote an article in a national magazine about it. JP: Wow. RM: It's three o'clock. I think that's it for now. JP: Thank you. RM: You're welcome. JP: That was amazing. [End of interview.]

Authors' introductionAlthough Latinas/os have a long history in the United States and represent a growing percentage of the population, they remain largely invisible or stereotyped in popular images and discourses. Ahistoric, fragmented, and individual‐level perspectives often frame Latina/o migration, education, and activism and thus negatively influence public perceptions and policy. Fortunately, over the past 30 years, scholars in disciplines such as sociology, history, Chicana/o–Latina/o Studies, and Latin American Studies have done much to remedy these gaps and misperceptions. However, for a broad and inclusive approach to understanding the structures influencing Latina/o lives and communities, we believe that more work is needed to connect these scholarly developments which are often separated by academic divisions. Thus, we recommend the following materials that together offer a multidisciplinary and multifaceted framework that highlights the significance of global capitalism and white supremacy on Latina/o immigration, education, and activism. Key to this framework is a movement away from individual‐level arguments and assimilationist perspectives to an emphasis on US imperialism, economic exploitation, and schooling within capitalism. By broadening the frameworks for analysis and linking together the factors shaping Latina/o migration, education, and activism, we emphasize the systems of power and inequality that influence the lives of marginalized communities, without losing sight of the legacy of resistance in Latin America and the United States.Suggested textsTomas Almaguer, Racial Fault Lines: The Historical Origins of White Supremacy (Berkeley, CA: University of California Press, 1994).Using primary and secondary sources, this book traces the distinct racialized experiences of Native Americans, Mexican Americans, African Americans, Asian Americans, and European Americans in late‐19th century California. Almaguer focuses on the material and ideological basis of group placement and delivers one of the few theoretical works on the factors shaping the multiracial hierarchy that characterizes the history of California.Antonia Darder, Reinventing Paulo Freire: A Pedagogy of Love (Boulder, CO: Westview, 2002).This engaging book roots contemporary schooling to global capitalism and racism. In it, Darder draws on the legacy of renowned Brazilian educator Paulo Freire to offer powerful reflections and examples from today's teachers who are practicing liberatory education in the struggle for social and economic justice.Gilbert G. Gonzalez, Chicano Education in the Era of Segregation (Philadelphia, PA: Balch Institute Press, 1990).This foundational book is devoted to the history of Chicana/o education and traces the roots of inequality in education from the early 1900s to Mendez v. Westminster, the landmark desegregation case in 1947. Gonzalez uses historical documents and dissertations to detail the historical relationships between capitalism, sociological theories, and school practices in reproducing a classed, raced, and gendered labor market. He placed particular attention on Americanization Programs, segregated schooling, vocational education, and the political economy. The book ends with an analysis of the role of parents, community, and various organizations in the eventual elimination of de jure segregation for Mexican American students in schools.Juan Gonzalez, Harvest of Empire: A History of Latinos in America (New York, NY: Penguin Books, 2001).Employing a hemispheric approach, journalist Juan Gonzalez analyzes the close connection between US imperial expansion and Latino/a migration. As part of the harvest of empire, Gonzalez examines migration from various countries, including Mexico, Puerto Rico, the Dominican Republic, and Cuba, focusing on the macro‐structural factors that have led to migration.'History and Critical Pedagogies: Transforming Consciousness, Classrooms, and Communities', Radical History Review, 102 (Fall 2008).This special journal issue explores how scholars and activists have used critical pedagogies to challenge unequal power relations in classrooms and communities. A number of articles provide concrete reflections and strategies such as drama‐based pedagogies, service‐learning, and community‐based projects. Interviews with scholars and activists demonstrate how praxis has the power to transform society and popular education employs an asset‐based approach to education.Pierrette Hondagneu‐Sotelo, Doméstica: Central Americans Cleaning and Caring in the Shadow of Affluence (Berkeley, CA: University of California Press, 2001).This qualitative study focuses on the lives and experiences of domestic workers and the people who employ them. After beginning with an important overview of the historical, economic, and political context shaping Central American migration and the service industry, Hondagneu‐Sotelo provides an in‐depth and nuanced analysis of domestic work and employee‐employer relationships. She ends the book with crucial strategies for improving the occupation and examples of labor organizing among Los Angeles‐area domestic workers.Enrique C. Ochoa and Gilda L. Ochoa, eds., Latino Los Angeles: Transformations, Communities, and Activism (Tucson, AZ: University of Arizona Press, 2005).This collection of articles examines diverse Latina/o communities in the greater Los Angeles regions and their formations and activism in the context of global capitalism. The first section examines how migration is connected to macro factors including US foreign policy and capitalist restructuring. The second section explores community and identity (re)formation. The final section examines multiple forms of activism, with articles on the struggle for Chicana/o Studies at UCLA, Justice for Janitors, and labor and community alliances with day laborers.Suggested videos El Norte (1983)This now‐classic feature length film by Gregory Nava traces the harrowing experiences of a young brother and sister as they migrate from Guatemala to the United States. Along with capturing their trying experiences crossing multiple borders, the film also details the struggles they encounter as they try to adjust to the hardships of life in the United States, including their distinct gendered experiences. We recommend combining this film with a discussion of the increased border deaths accompanying the growing criminalization of immigrants and the militarization of the Guatemala–Mexico and the Mexico–United States borders. Fear and Learning at Hoover Elementary (1997)In this documentary, Director Laura Angelica Simon details the contemporary impact of anti‐immigration policies and debates on students and teachers at a Los Angeles elementary school. The documentary was made during the 1990s when California was in the midst of an economic recession and citizens were voting on Proposition 187, an initiative that sought to deny social services to undocumented immigrants. It is a powerful teaching tool that includes students' voices and experiences; however, we suggest combining the video with some historical background on US military, economic, and political involvement in Latin America. Viewers might also be encouraged to deconstruct some of the director's images, interview questions, and racially loaded language. Made in L.A. (Hecho in Los Angeles) (2007)This documentary follows the lives of three inspiring Latina garment workers originally from Mexico and El Salvador and their participation in the 3‐year struggle for labor rights. In the process of organizing through the Garment Worker Center for basic labor protections from the trendy clothing retailer Forever 21, the women become increasingly empowered – resulting in one who separates from her husband and another who becomes an organizer. Woven throughout their narratives are the historical struggle of garment workers, the role of nation‐states in dividing families, and the power of coalition building. Salt of the Earth (1954)This feature‐length move is based on an actual labor struggle of the era. It examines the intersections of class, race/ethnicity, and gender as a primarily Mexicana/o community goes on strike and struggles with historic patriarchy to unify against the large mining company that dominates their lives. The movie deals with the legacy of US conquest of the Southwest and capitalist expansion in the region, while showing how communities have struggled to challenge inequalities. Salt of the Earth was made by artists shunned during the McCarthy era and the movie was not played widely in the United States. Much of the cast were not professional actors but were workers and union activists involved in the strike. Taking Back the Schools (1996)This documentary focuses on the 1968 Chicana/o School Blowouts where over 10,000 East Los Angeles students walked out of their high schools demanding bilingual‐bicultural education, more Mexican American teachers, relevant curriculum, accurate textbooks, and the end of curriculum tracking and prejudiced teachers who steered Mexican Americans into vocational classes. It uses original footage from the walkouts and contemporary interviews with the student organizers. It also highlights the precursors to the walkouts such as a history of Spanish language repression and de jure and de facto segregation in schools. Voces inocentes/Innocent Voices (2005)Set in 1980s El Salvador, the movie follows the life of a young boy during the Civil War. It deals with the impacts of war and US intervention on youth.Suggested websites David Bacon, 'Uprooted and Criminalized: The Impact of Free Market on Migrants,'Backgrounder The Oakland Institute (Autumn 2008) http://www.oaklandinstitute.org/pdfs/backgrounder_uprooted.pdf Renowned journalist and activist David Bacon provides a lively analysis of the link between free trade policies and migration. Drawing on his years of activism and journalism, Bacon underscores the human toll of free trade and migration while laying bare the system that undergirds it. Several powerful photographs complement the report. In Motion Magazine‐Education Rights Section http://www.inmotionmagazine.com/er.html In Motion Magazine is a multicultural progressive on‐line magazine dealing with democracy. Harvard education professor Pedro Noguera co‐edits the Education Rights section to provide 'a forum for activists, educators, parents and students who are searching for alternative ideas to the challenges confronting education today.' Mexican Labor News and Analysis (MLNA) http://www.ueinternational.org/Mexico_info/mlna.php MLNA publishes the latest news on labor and social justice issues in Mexico. It emphasizes labor and working class struggles and does an excellent job of tracking strikes, demonstrations, and demands for social justice. MLNA is published in conjunction with the Authentic Labor Front in Mexico and the United Electrical Workers in the United States. ICED (I Can End Deportation) http://www.icedgame.com This an educational game deals with combating deportation. It focuses on several New York City youth and their struggles. Players must answer a series of questions on immigration and avoid ICE agents. Background lesson material is provided and is aligned with the New York State Standards. Rethinking Schools http://www.rethinkingschools.org/ Rethinking Schools is a monthly publication committed to educational equality and the vision of the public school as foundational in a democratic society. Articles are published by teachers, activists, parents, and students on a wide range of issues affecting schools. In addition to the monthly magazine, it publishes a broad range of progressive educational materials dealing with educating working class students of color.Sample syllabusMost general courses should include materials on Latinas/os especially given the historical presence and the contemporary growth of the population. For example, the following sections, topics, and reading could be incorporated into any of the following courses: Introduction to Sociology, Sociology of (Im)Migration, Sociology of Education, Race and Ethnicity, Social Movements, and Chicanas/os‐Latinas/os in the United States.Section 1: Chicana/o‐Latina/o Identities in the U.S.Topics: Latina/o Heterogeneity; Pan‐ethnicity; Identity Formation; Multiple Identities; Racial FormationReadings:Aurora Levins Morales, 'Child of the Americas,' in Race, Class, and Gender in the United States, ed. Paula Rothenberg (New York, NY: St. Martin's Press 2001), 660–661.Pat Mora, 'Legal Alien' in Making Face, Making Soul, Haciendo Caras: Creative and Critical Perspectives by Feminists of Color, ed. Gloria Anzaldúa (San Francisco, CA: Aunt Lute Foundation, 1990), p. 376.Martha E. Gimenez, 'Latino/Hispanic – Who Needs a Name?' in Latinos and Education: A Critical Reader, eds. Antonia Darder, Rodolofo D. Torres, and Henry Gutiérrez (New York, NY: Routledge, 1997), 225–238.Gilda L. Ochoa, ' "This is Who I Am": Negotiating Racial/Ethnic Constructions' in Becoming Neighbors in a Mexican American Community: Power, Conflict, and Solidarity (Austin, TX: University of Texas Press, 2004), 70–97.Anulkah Thomas, 'Black Face, Latin Looks: Racial‐Ethnic Identity among Afro‐Latinos in the Los Angeles Region' in Latino Los Angeles: Transformations, Communities, and Activism (Tucson, AZ: University of Arizona Press, 2005), 197–221.Bernadete Beserra, 'Negotiating Latinidade in Los Angeles: The Case of Brazilian Immigrants' in Latino Los Angeles: Transformations, Communities, and Activism (Tucson, AZ: University of Arizona Press, 2005), 178–196.Cherrie Moraga, 'La Güera' in Loving in the War Years (Boston, MA: South End Press, 1983), 50–59.Nicholas De Genova and Ana Y. Ramos‐Zayas, Latino Crossings: Mexicans, Puerto Ricans, and the Politics of Race and Citizenship (New York, NY: Routledge, 2003).Section 2: Theorizing and (De)Constructing Popular Conceptions of Latinas/os and Latin AmericaTopics: White Supremacy; Manifest Destiny; The Social Construction of Race; Dominant Conceptions of Immigration; Linking Migration, Education, and ActivismReadings:Tomás Almaguer, Racial Fault Lines: The Historical Origins of White Supremacy (Berkeley, CA: University of California Press, 1994).Clara E. Rodríguez, Changing Race: Latinos, the Census, and the History of Ethnicity in the United States (New York, NY: New York University Press, 2000).Leo R. Chavez, Covering Immigration: Popular Images and the Politics of the Nation (Berkeley, CA: University of California Press, 2001).Gilda L. Ochoa and Enrique C. Ochoa, 'Framing Latina/o Immigration, Education, and Activism', Sociology Compass. 1/2 (2007), 701–719.Section 3: US Imperialism and Capitalist Expansion in Latin AmericaReadings:Gilbert G. Gonzalez, Culture of Empire: American Writers, Mexico, Mexican Immigrants (Austin, TX: University of Texas Press, 2003).Laura Briggs, Reproducing Empire: Race, Sex, and Science and U.S. Imperialism in Puerto Rico (Berkeley, CA: UC Press, 2002).Robert G. Williams, Export Agriculture and the Crisis in Central America (Chapel Hill, NC: University of North Carolina Press, 1988).Juan Gonzalez, Harvest of Empire: A History of Latinos in America (New York, NY: Penguin Books, 2001).Greg Grandin, Empire's Workshop: Latin America, The United States, and the Rise of the New Imperialism (New York, NY: Metropolitan Books, 2006).Walter LaFeber, Inevitable Revolutions: The U.S. in Central America (New York, NY: W.W. Norton, 1993).Héctor Tober, Tattooed Soldier (New York, NY: Penguin Books, 2000).Judith Adler Hellman, Mexican Lives (New York, NY: The New Press, 1995).David Bacon, Illegal People: How Globalization Creates Migration and Criminalizes Immigrants (Boston, MA: Beacon Press, 2007).Video: Voces inocentes/Innocent Voices (2005)Section 4: Politics, Economics, and Latin American Migration to the U.S.Topics: The 'Revolving Door Strategy;' Economic Restructuring; Transnational Ties; Gender and Migration; Undocumented MigrationReadings:Saskia Sassen, Globalization and Its Discontents: Essays on the New Mobility of People and Money (New York, NY: New York University Press, 1998).Maria Cristina García, Seeking Refuge: Central American Migration to Mexico, the United States, and Canada (Berkeley, CA: University of California Press, 2006).Jonathan Fox and Gaspar Rivera‐Salgado. Indigenous Mexican Migrants in the United States (San Diego, CA: Center for Comparative Immigration Studies, 2004).Joseph Nevins, Dying to Live: A Story of U.S. Immigration in an Age of Global Apartheid (San Francisco, CA: City Lights Publishers, 2008).Robert Courtney Smith, Mexican New York: Transnational Lives of New Immigrants (Berkeley, CA: University of California Press, 2006).Cecilia Menjívar, Fragmented Ties: Salvadoran Immigrant Networks in America (Berkeley, CA: University of California Press, 2000).Pierrette Hondagneu‐Sotelo, Doméstica: Central Americans Cleaning and Caring in the Shadow of Affluence (Berkeley, CA: University of California Press, 2001).Leon Fink, The Maya of Morgantown: Work and Community in the New South (Chapel Hill, NC: University of North Carolina Press, 2003).Gloria González‐Lopez, Erotic Journeys: Mexican Immigrants and their Sex Lives (Berkeley, CA: University of California Press, 2005).Video: El Norte (1983)Section 5: Latinas/os and Education: Schools as Reproducers of InequalityTopics: Americanization Programs; De Jure and De Facto Segregation; Curriculum Tracking; Education and Globalization; Raced and Gendered Experiences; Undocumented YouthReadings:Gilbert G. Gonzalez, Chicano Education in the Era of Segregation (Philadelphia, PA: Balch Institute Press, 1990).Antonia Darder, Reinventing Paulo Freire: A Pedagogy of Love (Boulder, CO: Westview, 2002).Michael W. Apple, Educating the 'Right' Way: Markets, Standards, God, and Inequality (New York, NY: Routledge Falmer, 2001).Gilda G. Ochoa, Learning from Latino Teachers (San Francisco, CA: Jossey‐Bass Publishers, 2007).Angela Valenzuela, Subtractive Schooling: U.S.‐Mexican Youth and the Politics of Caring (Albany, NY: State University of New York Press, 1999).Nancy Lopez, Hopeful Girls, Troubled Boys: Race and Gender Disparity in Urban Education (New York, NY: Routledge, 2003).Gabriela Madera, Angelo A. Mathay, Armin M. Najafi, et al. Underground Undergrads: UCLA Undocumented Immigrant Students Speak Out (Los Angeles, CA: UCLA Center for Labor Research and Education, 2008).Videos:The Lemon Grove Incident (1986)Mendez v. Westminster (2004)Taking Back the Schools (1996)Fear and Learning at Hoover Elementary (1997)Section 6: Latina/o Resistance and ActivismTopics: Responses to U.S. Imperialism; union and grassroots activism; school integration; cross‐border organizingWillia V. Flores and Rina Benmayor, Latino Cultural Citizenship: Claiming Identity, Space, and Rights (Boston, MA: Beacon, 1997).Mary Pardo, Mexican American Women Activists: Identity and Resistance in Two Los Angeles Communities (Philadelphia, PA: Temple University Press, 1998).Ruth Milkman, L.A. Story: Immigrant Workers and the Future of the Labor Movement (New York, NY: Russell Sage Foundation, 2006).Milagros Peña, Latina Activists Across Borders: Women's Grassroots Organizing in Mexico and Texas (Duke University Press, 2007).Guadalupe San Miguel Jr., Brown, Not White: School Integration and the Chicano Movement in Houston (College Station, TX: Texas A.M. Press, 2001).Kara Zugman, 'Autonomy in a Poetic Voice: Zapatistas and Politics Organizing in Los Angeles', Latino Studies. 3 (2005): 325–46.Videos:Salt of the Earth (1954)Bread and Roses (2000)Made in L.A. (2007)Focus questionsWhat are the dominant images of Latina/o migration, education, and activism? From where do these images emerge? Why do they exist? Who benefits from them? How have they changed over time? What are their impacts? How are these images being challenged?What connections can be made between Latina/o migration, education, and activism? What theoretical frameworks can be used to understand each one individually and the three of them collectively? What are the relationships between Latina/o migration, education, and activism?Discuss the value of adopting a historical, economic, and political framework of Latina/o migration, education, and activism. Assess the value of applying a similar framework to other contemporary topics.Compare and contrast the similarities and differences that exist among Latinas/os in the United States.How does centering the history and experiences of Latinas/os enhance your understanding of race/ethnicity, class, and gender?Looking toward the future, what do you think will be the state of Latina/o migration, education, and activism in the next ten years? What led you to these hypotheses? What do you need to know to address this question? What do you hope will be the state of Latina/o migration, education, and activism in the next 10 years? Why? How does your desire compare with the desires conveyed in the videos or readings? What might account for these shared or different hopes?Note
* Correspondence address: Pomona College. Email: glo04747@pomona.edu

The public expenditure and institutional assessment (PEIA) were motivated by a number of factors. First, both the Government of Iraq (GoI) and its international development partners have recognized the critical importance of sound management of Iraq's substantial public financial resources. Both parties support the reform and modernization of public financial management (PFM), as articulated in the International Compact for Iraq (ICI). Secondly, international experience demonstrates the importance of establishing a baseline against which progress in PFM over time can be measured. This implies the need for an assessment which provides the information necessary to measure the performance of a country's PFM system. Thirdly, the devastating circumstances in Iraq during the past 5 years have made the institutional arrangements for PFM the subject of considerable uncertainty. The PEIA can help to shape and prioritize the necessary development program. The report is organized in two main parts. Volume one contains a summary of the main issues to emerge from the public expenditure and financial accountability (PEFA) assessment and a discussion of a number of specific PFM issues of current importance to Iraq, including: capital investment budgeting (CIB), oil revenue management, the Iraq financial management information system (IFMIS), public accounting and accountability, and payroll management. Volume two contains a detailed technical analysis behind the PEFA assessment.

Edward Cullen's Masculinity in Stephenie Meyer's New Moon Ahmad Yani Azmi English Literature Faculty of Languages and Arts State University of Surabaya Ahmadyanianjemi007@gmail.com Dr.Ali Mustofa, M.Pd. English Department Faculty of Languages and Arts State University of Surabaya Abstrak Tesis ini bertujuan untuk mengetahui maskulinitas dalam karakter utama dari Stephenie Meyer New Moon , Edward Cullen . Hal pertama yang dibahas adalah keprihatinan masalah dalam karakteristik maskulinitas ditemukan dalam Edward Cullen . Edward Cullen hidup dalam keluarga di tengah-tengah masa perang dan terdidik oleh keluarga yang baik . Latar belakang pendidikan yang diperoleh dari keluarganya membuat Edward Cullen menjadi manusia maskulin yang dominan , berani, cerdas , rasional , analitis , agresif , dan mandiri . Kemaskulinan Edward ini kemudian menjadi dasar dalam kehidupan sosialnya . Kedua, membahas keprihatinan masalah dalam dampak maskulinitas Edward Cullen dalam hidupnya . Kemaskulinan Edward Cullen memberi dampak dalam hidupnya dengan membuatnya menjadi manusia individu dengan sifat karismatik yang kuat . Karakter individu yang kuat mendorongnya menjadi pintar untuk memberikan alasan yang baik dalam setiap keputusan yang dia ambil. Kekarismatikan Edward Cullen dapat dilihat dari keputusan bijaksana yang ia ambil dan penampilannya yang tampan dan menawan. Konsep peran jender dari Sigmund Freud digunakan untuk mengungkapkan tentang karakter maskulinitas Edward Cullen . Selain itu , tujuh karakteristik utama maskulinitas oleh Macionis digunakan untuk mengungkapkan lebih dalam karakter maskulinitas Edward Cullen . Novel New Moon sebagai data utama akan disertai dengan data tambahan untuk menjelaskan secara mendalam dari penerapan teori . Hasilnya akan menunjukkan bahwa Edward Cullen adalah manusia maskulin yang memiliki karakter maskulin seperti ditemukan dalam teori yang digunakan . Kata kunci : rasionalitas , cerdas, keberanian , kemandirian , analitis , dominasi , agresivitas . Abstract This thesis intends to reveal the masculinity in the main character of Stephenie Meyer's New Moon, Edward Cullen. First discussed problem concern in masculinity characteristics found in Edward Cullen. Edward Cullen that is live in family in the middle of the war is educated by well family role. His educational background by his family make Edward Cullen become masculine man that is dominant, brave, intelligent, rational, analytical, aggressive, and independent. Then his masculinity becomes his base in his social life. The second discussed problem concern in the impact of Edward Cullen's masculinity in his life. Edward Cullen's masculinity impact his life by make him become strong individual and charismatic man. His strong individual character pushed him become smart in order to give good reason in every decision he took. Edward Cullen is charismatic man because he is wise in every decision he took and his personality appearance that is good looking and charming. The concept of gender role from Sigmund Freud is used to disclose about Edward Cullen's masculinity character. In addition to that, seven main characteristic of masculinity by Macionis are used to reveal deeper to Edward Cullen's masculinity characters. The novel New Moon as the main data will be accompanied by the additional data in order to elaborate deeply from the application of the theory. The result will shown that Edward Cullen is masculine man that is has masculine characters as be found in the theory which is used. Keywords: rationality, intelligent, bravery, independence, analytical, dominance, aggressiveness. INTRODUCTION Novel is one kind of fiction that is created by human. Fiction is not reflected and understood easily. Novel provides some complex ideas that support reader's thought. For one thing, novel gives a deeper and better acknowledge about human life for it has an ability in showing human affairs in depth and fully. The second reason is that "novels are long words with great amount of details in every page" (Peck, 1988:103). Detail is not created to make the reader confused but it helps to recognized how complicate the reality is the character has to face. Thus far, it is important to take details into account before the reader makes any kinds of judgments for they present all complicating facts (Peck, 1988:103). Complication and details in novel have also aroused the interest to write the thesis analyzing novel. The last reason is relative to the function of novel, which is to give enjoyment and understanding to the readers. This idea is in accordance with Perrine's, that to have a convincing claim on our attention fiction must yield not only enjoyment but also understanding (1959:3). Besides those, Lukacs sees the emergence of novel as the major modern genre is in as the result of a change in the structure of human consciousness; the development of the novel reflects modification in man's way of defining himself in relation to all categories of existence (Bernstein, 1984:14). He also defines novel as dialectic of form-giving and dialectic of interpretation and representation (Bernstein, 1984:18). Fiction has close relation to men and masculinity. The idea of fiction secretly depicted unusual phenomenon that happen in world that is set to be real. The understanding of masculinity is simultaneously broad and narrow in scope. According to Burrm (2002), "broad and scope because we are dealing at once with a characterization of masculinity that must obtain over a population and narrow because any conception must be specific to each individual within that population". Putting it into other simpler words, masculinity is a concept of being a man, owned by each male but besides by his own self, it is very much affected by the perspective and beliefs of the society. Thus, the definition of masculinity above is to make clear that in order to have a good understanding or to do an analysis of masculinity, it cannot be treated as something completely general. Man with tremendous character often compared to the women who have always considered weaker. But not all men possess the nature of masculinity which is recognized as the nature of men. Not the least of men with male gender but does not have a masculine nature. In masculinities R.W. Connell notes that "Masculinity is not an idea in the head, or a personal identity. It is also extended in the world, merged in organized social relation" (1995:29). Social environment may be forming nature of man that is growing, or to establish the nature of masculinity. Fully educated man by a woman without knowing a father can make a man with a gentle nature like a woman or it could also make men lose their natural masculine and become feminine, or could be called feminine-male. Early thinking often assumed that this division is based on underlying innate differences in traits, characteristics and temperaments of males and females. In the other context, measure of femininity or masculinity was often used to diagnose what were understood as problems of basic gender identification, for example, feminine-males or masculine-females (Burke and Stets, 1980:998). Actually masculinity doesn't always exist in male body, but there is also possibility that masculinity can also appear in female body (Halberstam, 1998:16). In Encyclopedia of Sex and Gender, Freud concludes that each individual is psychologically bisexual: Masculine and feminine traits exist in everyone. In addition to resisting a unitary construction of masculinity, Freud's position on bisexuality firmly divides biology from gender. The feminine man and the masculine woman become combinations of biology and gender that are not possible but are likely (2007:969). Story about men who is 'different' is not just fiction in novels or another written story. Their existence that are 'different' appears in the story came from real life that is really happening around us in this era. Now is the time where men asked about cosmetics, and women began to love football. This behavior does not seem normal shortly. But as said above, that is not as easy as it determines men are not masculine, or women not feminine based on what they do. Men still considered masculine even though they asked about cosmetics and start to wear cosmetics. Women also still be feminine even though they started liking football which is synonymous with the activities of men. This statement confirms that what someone does not merely explain his/her personality. Topic of masculine and feminine are still ambiguous around us is interesting for a deepened understanding. This thesis focuses deeper understanding of the nature of masculine men. Men are identical with the leaders and rulers were often highlighted its existence. Masculine itself is a natural thing that should be owned by men, although men are men discussed a 'different'. Men still have a distinct masculine traits compared with women who have the possibility to have a masculine nature. Stephenie Meyer is an American talented writer who has written Twilight Saga novels. Stephenie Meyer has a special feature in every novel she wrote. Although each novel she writes emerge from different inspirations, his novels always have a special theme, the theme of heroic. The rescue action of the loved ones by the main character in the novel. Super hero in her novel both men and women, has a masculine feature that support their heroic actions. The twilight saga, clearly told Edward's heroic action saves Bella; within the host, also told how Wanda rescue her loan body and last human family remains from the attack souls which wanted to dominate the earth. Masculinity perfectly blended in her novels. In addition to having a strong masculine themes that is arranged in each novel, the work of Stephenie Meyer has advantages that make this thesis chose one of her novels as the material. novel by Stephenie Meyer has always been a New York Times Best Seller List, and won the British Book Award. Her novels also became very well known, the series has sold over 100 million copies worldwide in 37 languages. In 2008, the four books of the series Claimed the top four spots on USA Today's year-end bestseller list, making Meyer the first author Stepehenie to ever Achieve this feat, as well as being the bestselling author of the year. The Twilight novels held the top four spots on USA Today's year-end list again in 2009. The fame of novels by Stephenie Meyer, continues in its adoption into the movie. These films made the works of Stephenie Meyer's increasingly popular, for those who have never read the novel. The success also achieved in every novel that was filmed. Differences in masculine theme in the novel Twilight Saga New Moon from other novel lies in the character of Edward addressing what is happening in his life. The peak where Edward feels really have to leave Bella, not because no longer loves Bella, but because he loves Bella too much. Edward is more concerned with Bella's safety than his selfishness defend Bella. In the Twilight Saga other novels, Edward looks so masculine and willing to do anything for Bella. In the Twilight novel, Edward saves Bella from nomadic vampires, James, and suck Bella's blood from James's toxins so Bella did not turn into a vampire. In Eclipse, the third sequel in the Twilight Saga, Edward and his family are willing to fight against the new born vampires to save Bella from revengeful of Victoria, James's spouse. And in the last sequel from Twilight Saga, Breaking Dawn, Edward fought the Volturi to protect his family. In these novels clearly told that Edward was so brave to defend his family, the people he loves, Edward was willing to do anything, survive and retain the beloved ones. While in New Moon, Edward seems leave Bella so easy, left her without protection and do not seem willing to love Bella anymore. Look different attitude taken, but this difference is not a reason in determining the nature of masculine Edward. Stephenie Meyer's New Moon is the second sequel of Twilight saga. As the information above about Edward's different attitude in the New Moon, makes this sequel is interesting to be studied. All the novels by Stephenie Meyer are full of masculinity theme, but the theme of masculinity in New moon different from her other novels. The title of New Moon refers to the darkest phase of the lunar cycle, indicating that New Moon is about the darkest time of protagonist Bella Swan's life due to Edward's masculinity features. This novel tells Bella's story of the lost love of her life since Edward left her. Edward is masculine character who became the main character in the novel twilight saga, disappeared in order to save Bella. Edward's masculine attitude made him look not masculine. But based on the previous statement, that the determination of one's masculinity is not merely determined by their behavior, because surely there is a reason behind everything he does. Edward has different masculinity in this novel. According to the brief story in background of the study that gives explaination of masculinity in the novel, it appears two questions as the problems: 1. What are masculinity features found in Edward Cullen character in Stephenie Meyer's New Moon? 2. What is the impact of Edward Cullen's masculinity on his life in Stephenie Meyer's New Moon? METHOD In order to give factual explanation on the subject mentioned on the previous chapter, this chapter would deliberately mention what are the related literatures that will be used to analyze the problems. These related literatures are the tools to analyze the subject matter later on the third chapter. MASCULINITY The Definition of Masculinity Masculinity as a word, as it is defined in Oxford Advanced Learner's Dictionary (1995), is the quality of being masculine, whereas the term masculine is defined as "having the qualities or appearance consider to be typical of or appropriate for men" (Oxford Advanced Learner's Dictionary, 1995). In general, masculine is something that is related to Virility of men. but masculine and men are not forever united. Masculine is a feature, while the male is gender. Because masculine is feature of the human, masculine feature may arise in men and women. Meanwhile, in masculinities R.W. Connell notes that "Masculinity is not an idea in the head, or a personal identity. It is also extended in the world, merged in organized social relation" (1995:29). According to Terman and Miles , in western culture, stereotypically, men are active, competent, rational, independent and adventurous; while women are passive, less competent, irrational, dependent and unadventurous. Early thinking often assumed that this division is based on underlying innate differences in traits, characteristics and temperaments of males and females. In the other context, measure of femininity or masculinity were often used to diagnose what were understood as problems of basic gender identification, for example, feminine-males or masculine-females (Burke and Stets, 1980:998). Furthermore, Halberstam argues that there is a possibility that masculinity can also appear in female body (1998:16). The possibility of masculinity and femininity that could be mixed together is strengthened by Freud argument in Encyclopedia of Sex and Gender, Freud concludes that each individual is psychologically bisexual: masculine and feminine traits exist in everyone. In addition to resisting a unitary construction of masculinity, Freud's position on bisexuality firmly divides biology from gender. The feminine man and the masculine woman become combinations of biology and gender that are not only possible but are likely. (2007:969). It is known that femininity and masculinity are not innate but are based upon social and cultural conditions. Characteristics of masculinity according to Andler, it can be described as a strong individual figure, firm, brave, and similarity. Individual who has a masculine gender have an independent nature, steadfast, strong spirit of curiosity, self confidence and courage to take a risk (1993:48). GENDER In Encyclopedia of Sex and Gender, Judith Roof defines gender as a condition of being female or male, but also includes the behavioral, cultural, or psychological traits typically associated with one sex into its meaning. Furthermore, gender may additionally refer to an individuals sexual identity, especially in relation to society or culture (2007:628). According to Jolly, Gender is different with sex. She argues that gender refers to the array of socially constructed roles and relationships, personality traits, attitude, behaviors, values, relative power and influence that society ascribes to the two sexes on a differential basis. Whereas biological sex is determined by genetic and anatomical characteristics, gender is an acquired identity that is learned, changes over time, and varied widely within and across cultures. Gender is relational and refers not simply to women or men but to the relationship between them (2006:3). GENDER STEREOTYPES Parke argues that a gender stereotype is a predetermined set of attitudes and behaviors that is believed to be typical of all men or women. Stereotypes about gender assume that there are in fact only two gender: male and female (2007:622). This definition also strengthened by Linda's argument that defines a gender stereotype as beliefs about the psychological traits and characteristics as well as the activities about masculinity and femininity (1976:168). According to Parke, this idea of opposites has resulted in gender stereotypes that are an exaggeration of the real physical, social, and psychological differences between the sexes. Feminine traits include being emotional, submissive, weak, cooperative artistic, and home-focused; masculine traits include being rational, unemotional, aggressive, competitive, strong, scientifically, of mathematically skilled, and career-focused. In many cultures masculine traits traditionally have been valued as superior to feminine ones (2007:622). GENDER ROLES According to Roof, gender roles are sets of culturally defined behaviors such as masculinity and femininity. In most cultures this binary division of gender is roughly associated with biological sex-male or female. There is much variation within the categories of the masculine and the feminine, both in terms of the possible presentation of gender and the tasks deemed appropriate to each gender. There is also great variation in the degree of relation between gender and sex within and among cultures. Some cultures understand gender as only loosely linked to biology and assume gender is an effect of and flows naturally from biological sex (2007:616-617). Robert Brannon argues that the male gender role or female gender role is like a script that men and women follow to fulfill their appropriate parts in acting masculine or feminine (Linda, 1976:168). He adds, the best way to understand gender is to understand it as a process of social presentation. Because gender roles are delineated by behavioral expectation and norms, once individuals know those expectation and norms, the individual can adopt behaviors that project the gender he/she wishes to portray (Linda, 1976:169) John Money invents the term gender roles to mark a distinction between behaviors related to one's biological sex and those related to social practices and individual gender identity. The notion that masculine roles and feminine roles, while related to biological sex, are not determined by differences in male and female genitalia had a significant impact both on the historical interpretation of social orderings and on understandings of traditional gender roles (2007:618). TRADITIONAL GENDER ROLE Traditional gender roles cast men as rational, strong, protective, and decisive; they cast women as emotional (irrational), weak, nurturing, and submissive. These gender roles have been used very successfully to justify inequities, which still occur today, such as excluding women from equal access to leadership and decision-making positions (in the family as well as in politics, academia, and the corporate world), paying men higher wages than women that they are not fit for careers in such areas as mathematics and engineering (Tyson, 2006:85). Kristina Quynn explains that traditional gender roles furthermore appear the structural binarism of gender roles producing an artificial opposition in the qualities imagined to belong to each gender. If males are smart, females must be less smart. If males are strong, females are weak. This binary system sustains the oppression of women as an inferior class of beings and keeps most people from realizing their full feminist have observed, to justify and maintain the male monopoly of positions of economic, political, and social power. Traditional gender roles have a great deal with patriarchy system that continually exerts forces undermining women's self-confidence and assertiveness, then points to the absence of these qualities as proof that women are naturally, and therefore correctly, self-effacing and submissive (Tyson, 2006:86-87). GENDER IDENTITY Jaime Hovey defines gender identity as the differing cultural and social roles that men and women inhabit, as well as the ways in which individuals experience those roles, both internally and in terms of the ways they present themselves to the world through their manner of dress, behavior, physical comportment, and so forth. Both distinguish between a person's biological sex (male or female) and gender identity (masculine or feminine) (2007:614). Furthermore, Schaefer defines gender identity as the self-concept of a person as being male or female. Gender identity is one of the first and most far-reaching identities that human being learns (1992:325). From sociological perspective, gender identity involves all the meanings that are applied to oneself on the basis of one's gender identification. In turn, these self-meaning are a source of motivation for gender-related behavior (Burke and Stats, 1980:996). A person with a more masculine identity should act more masculine, that is, engage in behaviors whose meanings are more masculine such as behaving in a more dominant, competitive and autonomous manner. It is not the behaviors themselves that are important, but the meaning by those behaviors. SEVEN MAIN CHARACTERISTIC OF MASCULINITY ACCORDING TO MACIONIS Dominant. Dominance means that the disposition of an individual to assert control that can influence other's action (Cambridge, Third edition). People with dominant characteristic also have a great power or authority to support them (Lehman, 2001:11). They try to dominate in all activities and behave as if they are best judge. They always want each word they say not to be argued. Brave. Bravery is the ability to confront fear, pain, risk/danger, uncertainty or intimidation (Cambridge, third edition). It also can be defined as the ability to control fear from danger, illness, and the uncomforted circumstances and feelings (Oxford, Third edition). According to Lehman, a brave person doesn't always free from fear, but they can suppress the fear until they can handle and control the dear, not as the contrary, fear controls them (2001:10). Rational. Being rational can be defined as the ability for showing reason than emotion (Oxford, third edition). According to Connell, rational people are someone who can see a problem logically. He adds, they will make a strong effort to determine all the significant fact necessary to make a particular decision before that decision is made into reality. They also have capability for considering the bad effects and the good effects before deciding a decision (1995:46). Intelligent. Intelligence is the ability to reason, plan, solve problem, think abstractly, comprehend complex ideas, learn quickly and learn from experience (Cambridge, third edition). It is not merely book learning, a narrow academic skill, or test-taking smarts. Rather, it reflects a broader and deeper capability for comprehending the surrounding (Lehman, 2001:19). In short, being intelligent is being clever. Analytical. Being analytical is having ability in solving problem based on good analysis (Connell, 1995:39). He adds, analytical people usually see a problem from various perspectives (1995:40). In addition, according to Lehman, they also examine the problem closely and thoroughly (2001:15). The analysis is also equipped by several data and factual information. So, the result of analysis is credible and accountable. Aggressive. Being aggressive is characterized by making an all-out effort to win or succeed (Oxford, Third edition). According to Connell, aggressive people usually behave in very forceful and determined way in order to succeed. They are also characterized by being assertive, bold and energetic. Furthermore, the are brave to take a high risk to realize their ambition (1995:32). Independent. Being independent is having ability to not rely other in support, care or fund (Cambridge, Third edition). Connell argues that independent people have freedom of dependence and exemption from reliance. EDWARD CULLEN MASCULINITY FEATURES Edward Cullen masculinity features are really influenced by his family background. The way he was born in a family in the middle of the war, formed him into a masculine character of man. Characteristic of men who have to go to war and women who should be at home, taking care of family, made Edward has strong masculine features. His father was involved in the war at that time and his mother was a housewife. Gender roles in Edward's family gave him big influence to Edward characteristic. This condition bring Edward planned to enter the military at the age of 18. Edward's decision to joined military showed that he would take risk to prosperous his family and country. Edward hard determination to join in the war is not only a necessity but also to convey that he took the decision to protect his family, to bring peace to his family and his country. Edward's protective feature proof that he would take all risk that might happen. His protective feature made him would be self-sacrifice for the salvation of a loved one. This family background had formed Edward so that he prefer save Bella with leave Bella alone. In short, Edward seemed to act out of selfness to save the one he loved. Edward's mother who was at that time perceived as more morally upright than men. considered to be the backbone of familial morals, and added to this was the belief that females were more religious than males. This is largely because women composed the greatest number of church attendants, although men dominated the roles of religious leaders. Woman who is also a housewife taking care of children at home have a big role in the formation of her child character. Edward's mother strong religious background made Edward perfect educated in religious knowledge and this makes Edward has more intelligence in response to religious issues. This can be seen from the conversation of Bella and Carlisle about Edward's opinion in turning Bella into a vampire like him. There anything might still be life after death for creature like him is his worried about the choice to change Bella into a vampire. Edward analyzed so deeply that finding the answer of his existence, which makes him reluctant to change Bella and experienced bad thing according to him, losing soul. By the time his family had formed him, Edward grew up in different way. His fate become a vampire, saved him from Spanish Influenza that was epidemic in his place. Edward has grown with some character of masculinity that based on how his family has formed him first. According to Andler one of masculinity characteristic is strong individual figure that is make someone has an independent nature (1993:48). Edward has independent nature which make him has individual figure that as result of wartime education by his family. The phenomenon of his family background affects Edward's characteristic, how he faces his life. He was not hurried find a mate. Edward masculinity characteristics of man are dominant, brave, rational, intelligent, analytical, aggressive and independent. Edward's dominant feature showed when he decided to end his relationship with Bella unilaterally. Another feature of Edward masculinity is brave. According to Lehman, brave person doesn't always free from fear, but they can suppress the fear until they can handle and control the fear, not as the contrary, fear controls them (2001:10), Edward did so. Edward took actions that prove he has controlled fear around him. Edward's bravery had appeared in his defense of Bella in front of the Volturi when he wanted to cancel his request to die because he thought Bella had died falling off a cliff. Become rational has become the absolute masculinity feature qualities that should be have by men. Where they are taught to be have the ability to show what the reason than using their emotion. As stated by Connell that a rational person is one who can look at the problem logically. He also added that they will make a strong effort to determine all the significant fact necessary to make a particular decision before the dicision is made into reality. They are also able to see the good and bad effects before making a decision. (1995:46). Man rationality commonly influenced by brain that is thinking about reason and affect logically. Edward rational feature often seem appear in the novel,the moment when Edward will not let Bella bear the danger he caused in another day. Edward has stated that he won't to live without Bella. Due to this, Edward's rational trait is appear. Edward planed to provoke the Volturi to kill him if something happens to Bella that because of his actions. Live more than a hundred years make Edward Cullen has a very long time for get an education both formal and non-formal. Edward has made it beyond the human experience of human life in general. Twice graduated from medical school and several other education is his educational background. Edward Cullen also told to have the ability to read the minds of everyone around him and that was a few miles from him except Bella. Based on his educational background, Edward has intelligent character that is being able to make reason, plan, solve problem, understanding complex ideas, and learn from experience. According to Lehman intelligent is not just about book learning, a narrow academic skill, or test-taking smarts. (2001:19). In short, being intelligent is being clever. Edward can be identified as an analytical man. It is also possibly to be proved when he was watching Romeo and Juliet movie and knew how easy human to die. Edward was envy to Romeo who is easy to die rather than him. For him as a vampire who has marble skin that is so hard and unbreakable, death is something that seems impossible. Based on the whole story of Twilight Saga, Edward becomes very ambitious to Bella. Since the first, Edward is so ambitious to own Bella, both her blood and her body. Bella's smell was different and Edward instinct of vampire wanted to taste it, but Cullens role that would never drink human blood limited Edward and make his feeling to Bella become ambitious in attention to keep her safe. Edward want to make Bella safe from everything, from his self also. According to Connell (1995:32) who is said that aggressive people usually forceful behave and determined way in order to succeed. Aggressive people are also characterized by being assertive, bold and energetic. Furthermore, they are brave to take risk to realize their ambition. Aggressive people that described have ambition to be reached, and Edward ambition is keeping Bella safe. Edward succeeds to make Bella save by force himself keep in control in physic relationship with Bella. Bella's humanity is Edward reason to force himself in order to save Bella. Bella's human body is so weak compare to vampire body. Edward aggressive characteristic can be identified when Edward and Bella launch their sexual aggression. Although they were in love each other, but Edward stayed in control in showing his aggression to Bella. Refers to the meaning of independent itself that is not dependent to others, do not need others support and do not controlled by others, it can be determined that Edward have a dominant independent feature. Which can be seen in the novel, Edward depend on the existence of Bella in this world indeed, but he had controlled himself not to have to make Bella always by his side. The existence of Bella is more than enough; at least he got Bella still alive, still human. Either that Bella was on his side or not, but the existence of Bella in this world is the most important to him, and greatly affect to his life and death. Edward has joined into social life using his characteristic and based on gender identity. According to the theory of gender identity, Jaime Hovey stated that defines gender identity as cultural and social roles differences of men and women a place to stay. How to dress and behave is a way to distinguish between masculine and feminine in gender identity theory (2007:614). Edward has such as a prince charming characteristics that clearly proves that Edward is a masculine figure. He retains some of traditional mindset and dated patterns of speech. Edward Cullen's latest mindset proves that true love still exists. Girl's obsession about prince charming is undeniable and Edward has prince charming features that are imagined by every girl so it becomes Edward masculinity feature. Girls are not longer dreaming of the perfect man, they no longer dreamt of brave knights, rich lords, soldier of charismatic pop stars. Some people think the modern view of true love is deteriorated. However, modern romance has been morphed enough be our culture that Edward Cullen could be declares the next prince charming. Like the traditional prince charming, Edward does have super-human strength, is physically attractive, and defends his woman when necessary. Another reason why Edward latest mindset is prove that true love still exist is that he denies part of himself to be with Bella. Many girls dream of having this affect on today's men, who are so often non-committal and emotionally turbulent. Most girls consistently find themselves ignoring the warnings of friends and believing that a man will change for the right girl, and they obviously think the right girl is always themselves. Girls want to believe that they can be the inspiration for man's change toward becoming a committed, loving, and unashamed companion. Edward Cullen as prince charming may be 'step down' in the history of princes but he is reality of our changing world. Girls will take the moral ambiguity and mysteriousness of men like Edward with the hope that they will be transformed by love to become faithful, loving men. Love's first kiss is no longer coming from a prince on a white horse, but instead from a man that lives in the shadow: a man who may or may not deny the dark secret of inadequacy, sinfulness, and emotional struggle. Edward character looks ancient when should be compared to the male characters in general now. This can be seen from the way he treats Bella. Bella's self argues that Edward is old schooltype. Premarital sex is not Edward's seeking election. Edward chose to marry Bella first before deciding to have sex with her. Responsibilities and capabilities such as a masculine man. THE IMPACT OF EDWARD CULLEN'S MASCULINITY IN HIS LIFE Possessed nature and character always have an impact on someone individual's own life. Good and bad effects will always appear accompany the selected action. Edward Cullen as the main character in the New Moon novel which clearly have a masculine features in his life. Masculinity features of Edward Cullen influence in his life, made him get good and bad effects of any actions taken based on the features he owns. The affect of Edward Cullen's masculinity his life is being strong individual and charismatic man. His strong individual made him become a strong person and dominant. With his entire masculinity feature Edward Cullen become a charismatic man who has good looks and behaves. Edward Cullen's strong individual is the impact of his masculinity feature. His individual feature allows him to be a strong person to stand alone and have complete control over his life. Edward Cullen is able to take a final decision on his own without the other influence him, even someone he loved the most. Edward Cullen decides to leave Bella, though Bella had begged him to stay and his family reminds him that Edward and Bella are dependent on each other. But Edward still on his decision and implementing actions from what he has taken into consideration. In addition to the moment when Edward left Bella, Edward was also a strong individual when he was apart with Bella. Edward stay away from the people living around him. Edward went away from Bella, also from his family, trying to stand without relying on anyone. Edward makes him capable; did not bother anyone else in the situation that is actually broke his heart. Edward dominant feature impacts on the pain caused by a unilateral decision that he took by himself, which leaves Bella. Edward pushed his opinion about life to Bella, where he take dominant posisition in arguing with Bella. Even Bella begged him not to leave, he pushed his opinion which he tought the best for their relationship. His dominant character leads him become brave in order to take responbility of his decision of his dominant character. His dominant character make Edward must have courage to bear the decisions he took. Edward survived bear the pain, forcing himself to be strong, for the safety of Bella. His dominant and brave feature has affect his life by make him suffer because of his own decision. Edward exceptional understanding of the life that he was facing very well because of intelligence and vast knowledge he has because his strong individual has been leading him. With the intelligence that he had, Edward being able to solve problems in his life. Edward be able to make excuses, find a way out of the problem and understand the complex understanding of life and existence, such as the definition of intelligence that uttered by Lehman (2001:19). Because of his intelligence, Edward was able to infer how his life without Bella. So he went to the Volturi decide to commit suicide as a solution to the problem. Edward has over-protective feature as the impact of his strong individual character. Edward should be forced to suffer by his own decision. Because of his strong individual character, Edward becomes overprotective to Bella. His strong understanding wont be defeated by anything, that's why Edward pushed his opinion to himself that human soul is pure. Edward reluctantly had to leave Bella in order to save Bella. Edward is very protective on Bella's soul, Edward really did not want Bella lost souls like him. Bella's safety has become the most important thing in his life from the beginning he met Bella, so anything that might be dangerous for Bella would blocked by him as much as possible. Edward would act as much as possible to protect her even if it cost with his life forever. Beside of being protective, being dominant also make Edward become aggressive. As presented by Connell is being individuals who are willing to work hard to achieve success, it is clear already done Edward and prove that he successfully achieved what he wanted. Edward is able to control himself, though with very hard for reject Bella's invitation. Edward goal is to keep Bella safe, and he struggled for the goal, and Edward was succeeded by his efforts. Edward Cullen's masculinity affect him to be charismatic. Edward became a men with very masculine appearance and charming. Edward is a masculine individual based on how he looks and behaves. Edward also has good manners and polite in front of the people around him. This makes Edward liked people who are nearby. From the appearance of Edward, Bella is concluded that Edward is a masculine charming men. As explained earlier, that according to the theory of gender identity, masculine men has masculine well dressed, good manner and behavior. It can be proven through the description of Bella to Edward when Bella saw Edward in the first time. "The last was lanky, less bulky, with untidy, bronze-colored hair. He was more boyish than the others," (2006:06). Bella described Edward as the most handsome men in the Cullens member. And Edward polite quote proofed by his manner ask Charlie to invite Bella come join the Cullen to Bella's birthday party in his house. "Do you mind if I borrow Bella for the evening?" (2006:12). Edward masculinity impacts the woman remarks against him during his life. Edward is very masculine, handsome and charming like a prince obviously attract a lot of eyes to adore him. Edward character is very charming, beautiful face and good manners make him become the idol of many women during his lifetime. Many woman who want to be his spouse, including Bella. Everything's on Edward make Bella fall in love him unconditionally, irrevocably, even willing to die for him. So many women who admire Edward, but Edward just choose Bella who is finally become a vampire like him. "You can have my soul. I don't want it without you—it's yours already!" (2006:37). Edward's charming isn't only appear in his physicly appearance, but also in his personality. Edward masculinity affect to his personality in being wise. Being rational is being reasonable and being analytical is having ability to solve problem. In short, being rational and analytical is being wise. Being rational and analytical make Edward have a firm stance on what to believe. Edward is not easy to accept the opinions or stories from other people that he does not find the truth by his own. Edward would figure out by himself or ask the person concerned to ascertain the truth. His ability to analyze something also makes him able to read Bella's mind little bit. Bella is the only one exception in Edward's mind-reading abilities, but with Edward analytical skills, he was able to read a bit of what Bella will do then. Like when Alice saw Bella jumping off a cliff, Edward received the news of Rosalie, but Edward does not necessarily believe in the news. Edward tried to call Bella's home to ask what was going on. The other of Edward analyzing is to hide his property with Bella, to avoid Bella will remember later. Edward understood that this will not be able to make Bella forget him. Edward Cullen's masculinity impact in his life made him become a man that is strong and charismatic. His strong feature made him become a strong individual man that is dominant. His domination caused he become over protective and intelligent. Edward Cullen's charismatic feature formed him become a wise man that is good looks and behave. Edward's behave isn't only in his appearance but also in personality. CONCLUSION Based on the analysis of the previous chapter, the main character of Stephenie Meyer's New Moon, Edward Cullen is a masculine man. Family role become the base of Edward Cullen's characteristics that is shown in his personality. Then his characters become his background to live in his social life. So, everything he does based on his masculine characteristics put impacts to his life. Edward Cullen lived in the family in the middle of war time, well educated by his parents. The divided of family role by his parents, make Edward Cullen has well family background that could make him become masculine man. Well educated by his family, Edward Cullen has masculine characteristics such as dominant, brave, rational, intelligent, analytical, aggressive, and independent. Masculine characteristics of Edward Cullen lead him become gentlemen in his social life. Edward Cullen has good manner in dressed and behavior. Great family role education, masculine characteristics, and good manner are Edward Cullen masculinity verification. Everything always comes followed by its impact. So does Edward Cullen. Edward Cullen's masculinity also has impacts to his life. All of those masculine characteristics of Edward Cullen have affect to his life very well. With all those characteristics Edward Cullen becomes a figure of man that is strong individual and charismatic. Edward Cullen strong individual character made him become strong person that is dominant and smart. Edward Cullen's strong individual pushed him become smart because he has to have good reason in everything he decided. Strong individual also means that he bravery taking risk in his decision. Become charismatic man support by Edward Cullen's wise characteristics which are rational and analytical. Because of charismatic isn't always inner characteristic but also in appearance, Edward Cullen is charming man that is have good looks and behave. So, Edward Cullen is a masculine man that is formed by his family role that made him become that masculine in his social life. And his masculine characteristics have impacts to his life such as strong individual and charismatic. REFERENCES Bernstein, J.M. 1984. The Philosophy of the Novel: Lukacs, Marxism and the Dialectics of Form. Minneapolis: University of Minnesota Press. Brannon, Linda. 1976. Gender: Psychological Perspective. Massachusetts: Allyn and Bacon. Connell, R.W. 1995. Masculinities. Berkeley: University of California Press. Esplen, Emily and Jolly, Susie. 2006. Gender and Sex, Sussex: University of Sussex Press. Halberstm, Judith. 1998. Female Masculinity. London: Duke University Press. Lehman, Peter. 2001. Masculinity: Bodies, Movies, Culture, Ed. New York: Rouledge. Macionis, John. 1991. Sociology, Third Edition. New Jersey: Prentince-Hall, Inc. Malti-Douglas, Fedwa. 2007. Encyclopedia of Sex and Gender, New York: Macmillan Company. Peck, John and Coyle, Martin. 1988. "Novel" Literary Terms and Criticism. London:Macmillan. Perrine, Laurence. 1959. Story and Structure. New York: Harcourt Brace and World,Inc. Schafer, Richard T. and Lamm, Robert P. 1992. Sociology, Fourth Edition. New York: McGraw-Hill, Inc

"Despite assertions about the unprecedented nature of his presidency, few of Trump's policies have been novel; many had been proposed in varied form throughout the latter years of the 20th century. Yet it was not until 9/11 that many of these policies started to take hold. In this intellectual and political history, Greenberg traces the evolving language, law, governance and policy that began to redefine the nation in the wake of 9/11 and shows how these took a transformative step forward under Donald Trump. Rampant executive power, exceptionalism in foreign affairs, racism and xenophobia, disinformation, and a disdain for the law-all found secure footing initially after the attacks of 9/11 and with new energy and rootedness in the era of Trump. Ultimately, Greenberg shows how Trump repurposed the war on terror playbook and turned it on democracy itself. The book outlines the "subtle tools" that were put into place in the wake of 9/11 and that paved the way for Trump's politics today: imprecision and vagueness in language, secrecy and the hiding of facts, bureaucratic porousness, and the abandonment of norms. Greenberg shows, for instance, how the all-encompassing language used in the Authorizations for Use of Military Force (which ultimately authorized the Iraq War) became characteristic of other policies, providing legal grounding for previously illegal practices like the indefinite detention of "detainees" at Guantanamo Bay and of children and adults at the southern border. These tools--subtle enough to evade public scrutiny--hold the key, Greenberg argues, to understanding the trajectory of our democracy over the last two decades. In mapping out democratic vulnerabilities, the book also points to the reforms that would be needed to strengthen and ground American governance. Overall, the result is a book deeply grounded in interview, legal documents, and archival work that finds a new origin point for the story of the Trump-era and reveals the deep connection between the war and terror and our current political life"--

Union Budget policies in Myanmar have undergone fundamental shifts since 2011 to accelerate delivery of essential public services. This first ever Public Expenditure Review (PER) for Myanmar tries to better understand these shifts and recommend ways to further align budget policies to development priorities. The Myanmar PER 2015 is divided into five parts: (i) sustainability of aggregate fiscal policy; (ii) rebalancing the composition of the Union Budget; (iii) improving coverage, quality and equity of education services; (iv) going from more to better government spending on health; and (v) a sound fiscal framework for sub-national service delivery. The book is arranged as follws: (i) chapter one starts with introduction; (ii) chapter two deals with sustainability of aggregate fiscal policy; (iii) chapter three focuses on rebalancing the composition of the union budget; (iv) chapter four deals with improving the coverage, quality and equity of education; (v) chapter five suggests from more to better government spending on health; and (vi) chapter six talks about fiscal framework for sub-national service delivery.

The implementation of effective Disarmament, Demobilisation and Reintegration (DDR) programmes in countries emerging from violent conflict are essential for building and maintaining peace and security. In many instances the disarmament and demobilisation of former combatants was achieved, but reintegration remained a challenge, due to the long-term focus and the substantial resources that are required for such a process to be successful. Reintegration processes are, nonetheless, often implemented in fragile environments, that include fragmented economies, in which most income generating activities are informal or unreported. Such economies are often characterised by unregulated, illicit activities, in which official governance is weak. This report is comprised of three parts. Part one includes a review of the literature on the reintegration of former combatants and the informal economy in Africa; a synopsis of post-conflict economies; and an outline of the analytical framework. Part two presents the findings of the case study research, focusing on the economies and DDR processes in each of the three countries, as well as assessing the reintegration process in relation to the informal economy. The third component of the report provides a comparative analysis of, and conclusions from, the research findings.

Cass Sunstein has a lovely New York Times essay that tries to give us back the word "Liberal." I hope it works. "Liberal" from "Libertas" means, at bottom, freedom. In the 19th century, "liberals" were devoted to personal, economic, and increasing social freedom from government restraint.  "Conservatives" wanted to maintain aristocratic privileges, and government interventions in the traditional way of doing things. The debate was not so obvious. Conservatives defended their view of aristocratic power in a noblesse-oblige concern for little people that the unfettered free market might leave behind, in a way quite  reminiscent of today's elites who think they should run the government in the name of the downtrodden (or "nudge" them, if I can poke a little fun at Sunstein's earlier work). But by the 1970s, the labels had flipped. "Liberals" were advocates of big-state interventionism, in a big tent that included communists and marxists. It became a synonym of "left." "Conservatives" became a strange  alliance of free market economics and social conservatism. The word "classical liberal" or "libertarian" started to be used to refer to heirs of the enlightenment "liberal" tradition, broadly emphasizing individual liberty and limited rule of law government in both economic and social spheres. But broadly, "liberal" came to mean more government intervention and Democrat, while "conservative" came to mean less state intervention and Republican, at least in rhetoric.  But a new force has come to the fore. The heirs of the far-left marxists and communists are now, .. what shall we call them.. perhaps "censorious totalitarian progressives." Sunstein calls them "post liberals." The old alliance between center-left and far left is tearing apart, and Oct 7 was a wake up call for many who had skated over the division. Largely, then, I read Sunstein's article as a declaration of divorce. They are not us, they are not "liberals." And many of you who call yourselves "conservatives," "free marketers" or even "libertarians" should join us to fight the forces of illiberalism left and right, even if by now you probably completely gave up on the New York Times and read the Free Press instead. Rhetoric: Sunstein is brilliantly misleading. He writes what liberalism "is" or what liberals "believe," as if the word were already defined his way. It is not, and the second part of this post quotes another NYT essay with a quite different conception of "liberal." This is an essay about what liberal should mean. I salute that. It's interesting that Sunstein wants to rescue the traditional meaning of "liberal," rather than shade words in current use. "Classical liberal," is mostly the same thing, but currently shades a bit more free market than he'd like. "Neoliberal" is an insult but really describes most of his views. People have turned insults around to proud self-identifiers before.   "Libertarian," probably has less room for the state and conservativism than Sunstein, and most people confuse "libertarian" with "anarchist." It's interesting he never mentions the word. Well, let's rescue "liberal." Here are some excerpts of Sunstein's 37 theses. I reorganized  into topics. What is "liberalism"? 1. Liberals believe in six things: freedom, human rights, pluralism, security, the rule of law and democracy....6. The rule of law is central to liberalism. ...It calls for law that is prospective, allowing people to plan, rather than retroactive, defeating people's expectations. It requires conformity between law on the books and law in the world. It calls for rights to a hearing (due process of law)....Liberalism requires law evenly applied, not "show me the man, and I'll find the crime." It requires a legal system in which each of us is not guilty of "Three Felonies a Day," unprotected unless we are trouble to those in power. 10. Liberals believe that freedom of speech is essential to self-government....11. Liberals connect their opposition to censorship to their commitment to free and fair elections, which cannot exist if people are unable to speak as they wish. ...They agree with ... "the principle of free thought — not free thought for those who agree with us but freedom for the thought that we hate."   It's freedom, individual dignity, equality before the law and the state. Economics On economic matters, "liberalism" starts with the basic values of the laissez-faire tradition, because the right to transact freely is one of the most basic freedoms there is:15. Liberals prize free markets, insisting that they provide an important means by which people exercise their agency. Liberals abhor monopolies, public or private, on the ground that they are highly likely to compromise freedom and reduce economic growth. At the same time, liberals know that unregulated markets can fail, such as when workers or consumers lack information or when consumption of energy produces environmental harm.On the latter point, Sunstein later acknowledges room for a variety of opinion on just how effective government remedies are for such "failures" of "unregulated markets." I'm a free marketer not because markets are perfect but because governments are usually worse. A point we can respectfully debate with fact and logic.16. Liberals believe in the right to private property. But nothing in liberalism forbids a progressive income tax or is inconsistent with large-scale redistribution from rich to poor. Liberals can and do disagree about the progressive income tax and on whether and when redistribution is a good idea. Many liberals admire Lyndon Johnson's Great Society; many liberals do not.I endorse this as well, which you may find surprising. Economics really has nothing to say about non-distorting transfers. Economists can only point out incentives, and disincentives. Redistribution tends to come with bad incentives. "Liberals" can and do argue about how bad the disincentives are, and if the purported benefits of redistribution are worth it. Cass allows liberals (formerly "conservatives") who "do not" admire extensive federal government social programs, because of their disincentives. Me.17. Many liberals are enthusiastic about the contemporary administrative state; many liberals reject itI also agree. I'm one of those who largely rejects it, but it's a matter of degree on disincentives, government competence, and the severity of the problems being addressed. "Liberals" can productively debate this matter of degree.  Liberalism is a framework for debate, not an answer to these economic questions. Integrating ConservativismIntegrating "conservative" into "liberal" is one of Sunstein's charms, and I agree. He is also trying to find a common ground in the "center," that tussles gently on the size of government while respecting America's founding enlightenment values, and unites many across the current partisan divide. 2...Those who consider themselves to be leftists may or may not qualify as liberals. You can be, at once, a liberal, as understood here, and a conservative; you can be a leftist and illiberal. 22. A liberal might think that Ronald Reagan was a great president and that Franklin Delano Roosevelt was an abomination; a liberal might think that Roosevelt was a great president and that Reagan was an abomination.   "Conserativism" properly means conserving many of the traditions of our society, rather than burning it down once a generation striving for utopia, and having it dissolve into tyranny. Sunstein's "liberalism" is conservative 24. Liberals favor and recognize the need for a robust civil society, including a wide range of private associations that may include people who do not embrace liberalism. They believe in the importance of social norms, including norms of civility, considerateness, charity and self-restraint. They do not want to censor any antiliberals or postliberals, even though some antiliberals or postliberals would not return the favor. On this count, they turn the other cheek. Liberals have antiliberal and postliberal friends.26. .. if people want the government to act in illiberal ways — by, for example, censoring speech, violating the rights of religious believers, preventing certain people from voting, entrenching racial inequality, taking private property without just compensation, mandating a particular kind of prayer in schools or endorsing a particular set of religious convictions — liberals will stand in opposition.The latter includes, finally, a bit of trends on the right that "liberals" do not approve of, and they don't. 28. Some people (mostly on the right) think that liberals oppose traditions or treat traditions cavalierly and that liberalism should be rejected for that reason. In their view, liberals are disrespectful of traditions and want to destroy them. Nothing could be further from the truth. Consider just a few inherited ideals, norms and concepts that liberals have defended, often successfully, in the face of focused attack for decades: republican self-government; checks and balances; freedom of speech; freedom of religion; freedom from unreasonable searches and seizures; due process of law; equal protection; private property.29. Liberals do not think it adequate to say that an ideal has been in place for a long time. As Oliver Wendell Holmes Jr. put it: "It is revolting to have no better reason for a rule of law than that so it was laid down in the time of Henry IV. It is still more revolting if the grounds upon which it was laid down have vanished long since and the rule simply persists from blind imitation of the past." Still, liberals agree that if an ideal has been with us for a long time, there might be a lot to say in its favor.A lover of freedom can also admire rule of law, tradition, and custom. Why do we have private property? A illiberal, like many college students fresh to the world, might start from basic philosophical principles, and state that all of the earth's bounty should be shared equally, and head out to the ramparts to seize power. As a philosophical principle, it can sound reasonable. But our society and its laws, traditions, and customs, has thousands of years of experience built up. A village had common fields. People over-grazed them. Putting up fences and allocating rights led to a more prosperous village. The tradition of property rights, and their quite detailed specification and limitation that evolved in our common law, responding to this experience,  along with well-educated citizens' conception of right and virtue, the moral sense of property right that they learn from their forebears, can summarize thousands of years of history, without us needing to remember each case. This thought is what led me in the past to characterize myself as an empirical, conservative, rule-of-law, constitutional and pax-Americana (save that one for later) libertarian, back when the word "liberal" meant something else. But, as Holmes points out, a vibrant society must see that some of this laws and traditions are wrong, or ineffective, and thoughtfully reform them. Property rights once extended to people, after all. Most of all, the 1970s "liberal" but now  "illiberal" view has been that government defines the purpose and meaning of life and society, be it religious purity, socialist utopia, or now the vanguard of the elite ruling on behalf of the pyramid of intersectional victimization. The role of the government is to mold society to that quest. "Conservatives" have thought that the purpose of life and society is defined by individuals, families, churches, communities, scholars, arts, culture,  private institutions of civil society, via lively reasoned debate; society can accommodate great variety in these views,  and the government's purpose is just to enforce simple rules, and keep the debate peaceful, not to define and lead us to the promised land. I read Sunstein, correctly, to restore the word "liberal" to this later view, though it had largely drifted to the former.  Who isn't liberal? The progressive leftWho isn't a "liberal," to Sunstein? If you've been around university campuses lately, you know how much today's "progressives" ("post-liberals") have turned politics into a tribal, warlike affair. This is who Sunstein is really unhappy with, and to whom this essay is a declaration of divorce: 5. ...liberals ... do not like tribalism. ... They are uncomfortable with discussions that start, "I am an X, and you are a Y,"... Skeptical of identity politics, liberals insist that each of us has many different identities and that it is usually best to focus on the merits of issues, not on one or another identity.I would add, liberals evaluate arguments by logic and evidence, not who makes the argument. Liberals accept an enlightenment idea that anything true can be discovered and understood by anyone. Truth is not just listening to "lived experience." 18. Liberals abhor the idea that life or politics is a conflict between friends and enemies.23. Liberals think that those on the left are illiberal if they are not (for example) committed to freedom of speech and viewpoint diversity. They do not like the idea of orthodoxy, including on university campuses or social media platforms. Ad of course, 30. Liberals like laughter. They are anti-anti-laughter.Old joke from my graduate school days: "How many Berkeley marxist progressives does it take to screw in a light bulb?" Answer: "I don't think that kind of humor is appropriate." ****In case you think everyone agrees on this new definition of "liberal," the essay has a link below it to another one by Pamela Paul, "Progressives aren't liberal." Paul's essay also covers some of the history of how the word was used, but in the end uses it in a quite different way from Sunstein.  In the 1960s and 70s, the left proudly used the word in self-description. In the 1980s, Ronald Reagan, who often prefaced [liberal] with a damning "tax and spend," may have been the most effective of bashers. ...Newt Gingrich's political organization GOPAC sent out a memo, "Language: A Key Mechanism of Control," urging fellow Republicans to use the word as a slur.It worked. Even Democrats began avoiding the dread label. In a presidential primary debate in 2007, Hillary Clinton called herself instead a "modern progressive." She avoided the term "liberal" again in 2016.I think Clinton was trying to position herself to the right of what "liberal" had become by 2016.  "Progressive" has come to mean something else. But I may be wrong. Never Trump conservatives tout their bona fides as liberals in the classical, 19th century sense of the word, in part to distinguish themselves from hard-right Trumpists. Others use "liberal" and "progressive" interchangeably, even as what progressivism means in practice today is often anything but liberal — or even progressive, for that matter.In the last sentence she is right. Sunstein is not, as he appears, describing a word as it is widely used today,  but a word as it is slowly becoming used, and as he would like it to be used. liberal values, many of them products of the Enlightenment, include individual liberty, freedom of speech, scientific inquiry, separation of church and state, due process, racial equality, women's rights, human rights and democracy.Here you start to think she's got the same basic big tent as Sunstein.  But not so -- this essay is testament to the enduring sense of the "liberal" word as describing the big-government left, just please not quite so insane as the campus progressives: Unlike "classical liberals" (i.e., usually conservatives), liberals do not see government as the problem, but rather as a means to help the people it serves. Liberals fiercely defend Social Security, Medicare, Medicaid, Obamacare, the Voting Rights Act and the National Labor Relations Act. They believe government has a duty to regulate commerce for the benefit of its citizens. They tend to be suspicious of large corporations and their tendency to thwart the interests of workers and consumers.Sunstein had room for disagreement on these "fierce" defenses, or at least room for reasoned argument rather than profession of essential belief before you can enter the debate. "Tout their bona fides" above also does not have quite the reach-across-the aisle non partisan flair of Sunstein's essay. I don't think Paul welcomes never-Trump classical liberals in her tent. For Paul, the divorce between "liberal" and "progressive" is real, as for many other "liberals" since the October 7 wake up: Whereas liberals hold to a vision of racial integration, progressives have increasingly supported forms of racial distinction and separation, and demanded equity in outcome rather than equality of opportunity. Whereas most liberals want to advance equality between the sexes, many progressives seem fixated on reframing gender stereotypes as "gender identity" and denying sex differences wherever they confer rights or protections expressly for women. And whereas liberals tend to aspire toward a universalist ideal, in which diverse people come together across shared interests, progressives seem increasingly wedded to an identitarian approach that emphasizes tribalism over the attainment of common ground.It is progressives — not liberals — who argue that "speech is violence" and that words cause harm. These values are the driving force behind progressive efforts to shut down public discourse, disrupt speeches, tear down posters, censor students and deplatform those with whom they disagree.Divisions became sharper after the Oct. 7 Hamas attack, when many progressives did not just express support for the Palestinian cause but, in some cases, even defended the attacks as a response to colonialism, and opposed retaliation as a form of genocide. This brings us to the most troubling characteristic of contemporary progressivism. Whereas liberals tend to pride themselves on acceptance, many progressives have applied various purity tests to others on the left, and according to one recent study on the schism between progressives and liberals, are more likely than liberals to apply public censure to divergent views. This intolerance manifests as a professed preference for avoiding others with different values, a stance entirely antithetical to liberal values.Yes. But no Republicans, please. Unlike Sunstein, Paul's "Liberalism" remains unabashedly partisan. I hope Sunstein's version of the word prevails. In any case, it is nice to see the division between the Woodstock Liberals, previously fellow travelers, from the extreme progressive left, and it is nice to see this word drift back to where it belongs. This is an optimistic post for the future of our country. Happy Thanksgiving. Update: I just ran across Tyler Cowen's Classical Liberals vs. The New Right. Excellent. And I forgot to plug my own "Understanding the Left," which I still think is a great essay though nobody seems to have read it.  

The L Word: Generation Q is the reboot of The L Word, a long running series about a group of lesbians and bisexuals in Los Angeles in the early 2000s. Both programmes are unique in their positioning of lesbian characters and have been well received by audiences and critics alike. These programmes present a range of characters and narratives, previously excluded from mainstream film and television, bringing a refreshing change from the destructive images typically presented before. We argue that the reboot Generation Q now offers more meaningful representation of the broader lesbian and transgender communities, and discuss its relevance in the changing portrayals of gay representation. Gay visibility has never really been an issue in the movies. Gays have always been visible. It is how they have been visible that has remained offensive for almost a century. (Russo 66) In 2004 The L Word broke new ground as the very first television series written and directed by predominantly queer women. This set it apart from previous representations of lesbians by Hollywood because it portrayed a community rather than an isolated or lone lesbian character, that was extraneous to a cast of heterosexuals (Moore and Schilt). The series brought change, and where Hollywood was more often "reluctant to openly and non-stereotypically engage with gay subjects and gay characters" (Baker 41), the L Word offered an alternative to the norm in media representation. "The L Word's significance lies in its very existence" according to Chambers (83), and this article serves to consider this significance in conjunction with its 2019 reboot, the L Word: Generation Q, to ascertain if the enhanced visibility and gay representation influences the system of representation that has predominantly been excluding and misrepresentative of gay life. The exclusion of authentic representation of lesbians and gays in Hollywood film is not new. Over time, however, there has been an increased representation of gay characters in film and television. However, beneath the positive veneer remains a morally disapproving undertone (Yang), where lesbians and gays are displayed as the showpiece of the abnormal (Gross, "Out of the Mainstream"). Gross ("Out of the Mainstream") suggests that through the 'othering' of lesbians and gays within media, a means of maintaining the moral order is achieved, and where being 'straight' results in a happy ending. Lesbians and gays in film thus achieve what Gerbner referred to as symbolic annihilation, purposefully created in a bid to maintain the social inequity. This form of exclusion often saw controversial gay representation, with a history of portraying these characters in a false, excluding, and pejorative way (Russo; Gross, "What Is Wrong"; Hart). The history of gay representation in media had at times been monstrous, playing out the themes of gay sexuality as threatening to heterosexual persons and communities (Juárez). Gay people were incorrectly stereotyped, and gay lives were seen through the slimmest of windows. Walters (15) argued that it was "too often" that film and television images would narrowly portray gays "as either desexualized or over sexualized", framing their sexuality as the sole identity of the character. She also contested that gay characters were "shown as nonthreatening and campy 'others' or equally comforting and familiar boys (and they are usually boys, not girls) next door" (Walters 15). In Russo's seminal text, The Celluloid Closet, he demonstrated that gay characters were largely excluded from genuine and thoughtful presentation in film, while the only option given to them was how they died. Gay activists and film makers in the 1980s and beyond built on the momentum of AIDS activism (Streitmatter) to bring films that dealt with gay subject matter more fairly than before, with examples like The Birdcage, Philadelphia, To Wong Foo, Thanks for Everything! Julie Newmar, and In and Out. Walters argues that while "mainstream films like Brokeback Mountain and The Kids are Alright entertain moviegoers with their forthright gay themes and scenes" (12), often the roles have been more of tokenisation, representing the "surprisingly gay characters in a tedious romcom, the coyly queer older man in a star-studded indie hit, the incidentally gay sister of the lead in a serious drama" (Walters 12). This ambivalence towards the gay role model in the media has had real world effects on those who identify themselves as lesbian or gay, creating feelings of self-hatred or of being 'unacceptable' citizens of society (Gamson), as media content "is an active component in the cultural process of shaping LGBT identities" (Sarkissian 147). The stigmatisation of gays was further identified by the respondents to a study on media and gay identity, where "the prevailing sentiment in these discussions was a sense of being excluded from traditional society" (Gomillion and Guiliano 343). Exclusion promotes segregation and isolation, and since television media are ever-present via conventional and web-based platforms, their messages are increasingly visible and powerful. The improved portrayal of gay characters was not just confined to the area of film and television however, and many publications produced major stories on bi-sexual chic, lesbian chic, the rise of gay political power and gay families. This process of greater inclusion, however, has not been linear, and in 2013 the media advocacy group known as the Gay and Lesbian Alliance against Defamation (GLAAD) mapped the quantity, quality, and diversity of LGBT people depicted in films, finding that there was still much work to be done to fairly include gay characters (GLAAD Studio Responsibility Index). In another report made in 2019, which examined cable and streaming media, GLAAD found that of the 879 regular characters expected to appear on broadcast scripted primetime programming, 10.2% were identified as gay, lesbian, bisexual, transgender and or queer (GLAAD Where Are We on TV). This was the highest number of queer characters recorded since the start of their reporting. In January 2004, Showtime launched The L Word, the first scripted cable television to focus chiefly on lesbians. Over the course of six seasons it explored the deep bonds that linked the members of an evolving lesbian friendship circle. The central themes of the programme were the love and friendship between the women, and it was a television programme structured by its own values and ideologies. The series offered a moral argument against the widespread sexism and anti-gay prejudice that was evident in media. The cast, however, were conventionally beautiful, gender normative, and expensively attired, leading to fears that the programme would appeal more to straight men, and that the sex in the programme would be exploitative and pornographic. The result, however, was that women's sex and connection were foregrounded, and appeared as a central theme of the drama. This was, however, ground-breaking television. The showrunner of the original L Word, Ilene Chaiken, was aware of the often-damning account of lesbians in Hollywood, and the programme managed to convey an indictment of Hollywood (Mcfadden). The L Word increased lesbian visibility on television and was revolutionary in countering some of the exclusionary and damaging representation that had taken place before. It portrayed variations of lesbians, showing new positive representations in the form of power lesbians, sports lesbians, singles, and couples. Broadly speaking, gay visibility and representation can be marked and measured by levels of their exclusion and inclusion. Sedgwick said that the L Word was particularly important as it created a "lesbian ecology—a visible world in which lesbians exist, go on existing, exist in forms beyond the solitary and the couple, sustain and develop relations among themselves of difference and commonality" (xix). However, as much as this programme challenged the previous representations it also enacted a "Faustian bargain because television is a genre which ultimately caters to the desires and expectations of mainstream audiences" (Wolfe and Roripaugh 76). The producers knew it was difficult to change the problematic and biased representation of queer women within the structures of commercial media and understood the history of queer representation and its effects. Therefore, they had to navigate between the legitimate desire to represent lesbians as well as being able to attract a large enough mainstream audience to keep the show commercially viable. The L Word: Generation Q is the reboot of the popular series, and includes some of the old cast, who have also become the executive producers. These characters include Bette Porter, who in 2019 is running for the office of the Mayor of Los Angeles. Shane McCutchen returns as the fast-talking womanising hairdresser, and Alice Pieszecki in this iteration is a talk show host. When interviewed, Jennifer Beals (executive producer and Bette Porter actor) said that the programme is important, because there have been no new lesbian dramas to follow after the 2004 series ended (Beals, You Tube). Furthermore, the returning cast members believe the reboot is important because of the increased attacks that queer people have been experiencing since the election of Donald Trump in 2016. Between the two productions there have been changes in the film and television landscape, with additional queer programmes such as Pose, Orange Is the New Black, Euphoria, RuPaul's Drag Race, and Are You the One, for example. The new L Word, therefore, needed to project a new and modern voice that would reflect contemporary lesbian life. There was also a strong desire to rectify criticism of the former show, by presenting an increased variation of characters in the 2019 series. Ironically, while the L Word had purposefully aimed to remove the negativity of exclusion through the portrayal of a group of lesbians in a more true-to-life account, the limited character tropes inadvertently marginalised other areas of lesbian and queer representation. These excluded characters were for example fully representative trans characters. The 2000s television industry had seemingly returned to a period of little interest in women's stories generally, and though queer stories seeped into popular culture, there was no dedicated drama with a significant focus on lesbian story lines (Vanity Fair). The first iteration of The L Word was aimed at satisfying lesbian audiences as well as creating mainstream television success. It was not a tacky or pornographic television series playing to male voyeuristic ideals, although some critics believed that it included female-to-female sex scenes to draw in an additional male viewership (Anderson-Minshall; Graham). There was also a great emphasis on processing the concept of being queer. However, in the reboot Generation Q, the decision was made by the showrunner Marja-Lewis Ryan that the series would not be about any forms of 'coming out stories', and the characters were simply going about their lives as opposed to the burdensome tropes of transitioning or coming out. This is a significant change from many of the gay storylines in the 1990s that were seemingly all focussed on these themes. The new programme features a wider demographic, too, with younger characters who are comfortable with who they are. Essentially, the importance of the 2019 series is to portray healthy, varied representations of lesbian life, and to encourage accurate inclusion into film and television without the skewed or distorted earlier narratives. The L Word and L Word: Generation Q then carried the additional burden of countering criticisms The L Word received. Roseneil explains that creating both normalcy and belonging for lesbians and gays brings "cultural value and normativity" (218) and removes the psychosocial barriers that cause alienation or segregation. This "accept us" agenda appears through both popular culture and "in the broader national discourse on rights and belongings" (Walters 11), and is thus important because "representations of happy, healthy, well integrated lesbian and gay characters in film or television would create the impression that, in a social, economic, and legal sense, all is well for lesbians and gay men" (Schacter 729). Essentially, these programmes shouldered the burden of representation for the lesbian community, which was a heavy expectation. Critiques of the original L Word focussed on how the original cast looked as if they had all walked out of a high-end salon, for example, but in L Word: Generation Q this has been altered to have a much more DIY look. One of the younger cast members, Finlay, looks like someone cut her hair in the kitchen while others have styles that resemble YouTube tutorials and queer internet celebrities (Vanity Fair). The recognisable stereotypes that were both including and excluding have also altered the representation of the trans characters. Bette Porter's campaign manager, for example, determines his style through his transition story, unlike Max, the prominent trans character from the first series. The trans characters of 2019 are comfortable in their own skins and supported by the community around them. Another important distinction between the representation of the old and new cast is around their material wealth. The returning cast members have comfortable lives and demonstrate affluence while the younger cast are less comfortable, expressing far more financial anxiety. This may indeed make a storyline that is closer to heterosexual communities. The L Word demonstrated a sophisticated awareness of feminist debates about the visual representation of women and made those debates a critical theme of the programme, and these themes have been expanded further in The L Word: Generation Q. One of the crucial areas that the programme/s have improved upon is to denaturalise the hegemonic straight gaze, drawing attention to the ways, conventions and techniques of reproduction that create sexist, heterosexist, and homophobic ideologies (McFadden). This was achieved through a predominantly female, lesbian cast that dealt with stories amongst their own friend group and relationships, serving to upend the audience position, and encouraging an alternative gaze, a gaze that could be occupied by anyone watching, but positioned the audience as lesbian. In concluding, The L Word in its original iteration set out to create something unique in its representation of lesbians. However, in its mission to create something new, it was also seen as problematic in its representation and in some ways excluding of certain gay and lesbian people. The L Word: Generation Q has therefore focussed on more diversity within a minority group, bringing normality and a sense of 'realness' to the previously skewed narratives seen in the media. In so doing, "perhaps these images will induce or confirm" to audiences that "lesbians and gay men are already 'equal'—accepted, integrated, part of the mainstream" (Schacter 729). References Anderson-Minshall, Diane. "Sex and the Clittie, in Reading the L Word: Outing Contemporary Television." Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 11–14. Are You the One? Presented by Ryan Devlin. Reality television programme. Viacom Media Networks, 2014. Baker, Sarah. "The Changing Face of Gay Representation in Hollywood Films from the 1990s Onwards: What's Really Changed in the Hollywood Representation of Gay Characters?" The International Journal of Interdisciplinary Cultural Studies 10.4 (2015): 41–51. Brokeback Mountain. Dir. Ang Lee. Film. Focus Features, 2005. Chambers, Samuel. A. "Heteronormativity and The L Word: From a Politics of Representation to a Politics of Norms." Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 81–98. Euphoria. Dir. Sam Levinson. Television Series. HBO, 2019. Gamson, Joshua. "Sweating in the Spotlight: Lesbian, Gay and Queer Encounters with Media and Popular Culture." Handbook of Lesbian and Gay Studies.London: Sage, 2002. 339–354. Graham, Paula. "The L Word Under-whelms the UK?" Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 15–26. Gross, Larry. "What Is Wrong with this Picture? Lesbian Women and Gay Men on Television." Queer Words, Queer Images: Communication and the Construction of Homosexuality. Ed. R.J. Ringer. New York: New York UP, 1994. 143–156. Gross, Larry. "Out of the Mainstream: Sexual Minorities and the Mass Media." Gay People, Sex, and the Media. Eds. M. Wolf and A. Kielwasser. Haworth Press, 1991. 19–36. Hart, Kylo-Patrick. R. "Representing Gay Men on American Television." Journal of Men's Studies 9 (2000): 59–79. In and Out. Dir. Frank Oz. Film. Paramount Pictures, 1997. Juárez, Sergio Fernando. "Creeper Bogeyman: Cultural Narratives of Gay as Monstrous." At the Interface / Probing the Boundaries 91 (2018): 226–249. McFadden, Margaret. T. The L Word. Wayne State University Press, 2014. Moore, Candace, and Kristin Schilt. "Is She Man Enough? Female Masculinities on The L Word." Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 159–172. Orange Is the New Black. Dir. Jenji Johan. Web series. Netflix Streaming Services, 2003–. Philadelphia. Directed by Jonathan Demme. Film. Tristar Pictures, 1993. Pose. Dirs. Ryan Murphy, Steven Canals, and Brad Falchuk. Television series. Color Force, 2018. Roseneil, Sasha. "On Missed Encounters: Psychoanalysis, Queer Theory, and the Psychosocial Dynamics of Exclusion." Studies in Gender and Sexuality 20.4 (2019): 214–219. RuPaul's Drag Race. Directed by Nick Murray. Reality competition. Passion Distribution, 2009–. Russo, Vito. The Celluloid Closet. Rev. ed. New York: Harper & Row, 1987. Sarkissian, Raffi. "Queering TV Conventions: LGBT Teen Narratives on Glee." Queer Youth and Media Cultures. Ed. C. Pullen. Palgrave Macmillan, 2014. 145–157. Sedgwick, Eve Kosofsky. "Foreword: The Letter L." Reading 'The L Word': Outing Contemporary Television. Reading Desperate Housewives. Eds. Janet McCabe and Kim Akass. I.B. Tauris, 2006. 20–25. Schacter, Jane S. "Skepticism, Culture and the Gay Civil Rights Debate in Post-Civil-Rights Era." Harvard Law Review 110 (1997): 684–731. Streitmatter, Rodger. Perverts to Fab Five: The Media's Changing Depiction of Gay Men and Lesbians. New York: Routledge. 2009. The Birdcage. Dir. Mike Nichols. Film. United Artists, 1995. The Kids Are Alright. Dir. Lisa Cholodenko. Film. Focus Features, 2010. The L Word. Created by Ilene Chaiken, Kathy Greenberg, and Michelle Abbott. TV drama. Showtime Networks, 2004–2009. The L Word: Generation Q. Prods. Ilene Chaiken, Jennifer Beals, Katherine Moennig, and Leisha Hailey. TV drama. Showtime Networks, 2019–. To Wong Foo, Thanks for Everything! Julie Newmar. Dir. Beeban Kidron. Film. Universal Pictures, 1995. Walters, Suzanna Danuta. The Tolerance Trap: How God, Genes and Good Intentions Are Sabotaging Gay Equality. New York: New York UP, 2014. Yang, Alan. "From Wrongs to Rights: Public Opinion on Gay and Lesbian Americans Moves towards Equality." New York: The Policy Institute of the National Gay and Lesbian Task Force, 1999.

Daisy Eason, photo taken at her home on January 22, 2014 ; The New Zion Community Advocates worked with community members age 80 years and older to have contributed to the history of Ogden city. The interviews looked at the legacy of the interviewees through armed services, work, social life, church, NAACP and educational systems in an environment where their culture was not predominant. This program has received funding from the Utah Humanities Council and the Utah Division of State history. ; The following is an oral history interview with Daisy Eason conducted on January 22, 2014 by Deborah George. ; 26p.; 29cm.; 2 bound transcripts; 4 file folders. 1 sound disc: digital; 4 3/4 in. ; Oral History Program Daisy Eason Interviewed by Deborah M. George 22 January 2014 Oral History Program Weber State University Stewart Library Ogden, Utah Daisy Eason Interviewed by Deborah M. George 22 January 2014 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The New Zion Community Advocates worked with community members age 80 years and older to have contributed to the history of Ogden city. The interviews looked at the legacy of the interviewees through armed services, work, social life, church, NAACP and educational systems in an environment where their culture was not predominant. This program has received funding from the Utah Humanities Council and the Utah Division of State history. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Eason, Daisy, an oral history by Deborah M. George, 22 January 2014, WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Daisy Eason, photo taken at her home on January 22, 2014 Abstract: The following is an oral history interview with Daisy Eason conducted on January 22, 2014 by Deborah George. DG: We are in the home of Daisy Eason, today, January 22, 2014 to do an oral interview about her history in Ogden, Utah. Would you tell us your full name? DE: My full name is Daisy Louise Eason. DG: What's your birth date? DE: June 11, 1928. DG: How are we related? DE: We're not related. DG: So what are you doing now? DE: Now I'm just having fun. I work one day a week at Davis Hospital as a volunteer. DG: Where do you work in Davis Hospital? DE: I usually work in the volunteer office, answering the phone. I used to just take patients out and do a lot stuff, but since I've gotten to be this age I just answer the phone for them now. DG: What are some of the most important lessons you've learned in life? DE: The most important lesson I've learned in life is humility. I just think people learn that you have to humble yourself because you can get a lot by just being humble and nice. Take you a long ways in life. DG: What are you proudest of in your life? 1 DE: My 11 children. 10 daughters and one son. I'm proud of their accomplishments because having 11 children, people go through a lot. I went through a lot, but nothing major like being locked up. So they've done well. DG: Wonderful, so how long have you lived in Ogden? DE: I came in 1950. DG: What brought you here? DE: Well my first husband was in the military, I came here with him. Then we separated and I went home. I went back to Mississippi - Brookhaven, Mississippi. I was pregnant and had my baby and then I was working for my mother. My mother had a café and I worked in her café. There was an army base there and I met my second husband there. We got married and for some reason he came to Utah. So yeah I moved back here again just three years later. DG: What was the year when you came back? DE: 1953. I came back and I picked cherries because this city was a base then. Navy base, army base, air force base. So there wasn't a lot of people here there was just cherry fields. Cherry fields and beet fields, you wouldn't believe it. The Bamberger train went from Ogden to Salt Lake. DG: Oh really? DE: That's what we rode. DG: Kind of like a trolley? DE: Yes trolley is what it was. That's how I went to Salt Lake. I had my children still, but then I got a job at the base, working for the officers there. It was a good paying job and I just kept my job and stayed here, stayed in Utah. 2 DG: So can you tell me how Ogden has changed over the years from when you first came to now? DE: Oh it's changed. I had a house there on Pingree Avenue, it's still sitting there. I look at it sometimes now. You know how long it has been because it cost $6,000 for a whole house, 6,000 dollars is what it cost. DG: But at that time… DE: It was a lot of money. I paid the down payment on it by picking cherries, and apricots and sugar beets. I worked out in the fields. My husband said, "Oh you don't have to do that." I said, "Oh, yes. I got to get me some money. I'm going to work." The men would come by for us to go and I'd get in the truck with them and go pick them, make me two or three dollars. That's all I was making. It was a lot of money back then, it was a lot of money for me. I made $2.50 a day and that was a good deal you know. That's candy for the kids right now. DG: So what was it like when you first moved here? DE: When I first moved I was just really, really disappointed. DG: How so? DE: Because when I got here I didn't see no African American people here. There was a few on the base. I saw them on the base, I was so happy when I saw African American soldiers. I just learned to adapt you know because I'd got me a house, my husband was here. He had gotten a job so I learned to adapt by my mother. I don't know why I come out here there's no black people out here. My mother was very spiritual, she said "Well, we are all God's children. So we're all one." Humility and kindness…she kept bringing that to me. She says, "Be kind to 3 people and people will be kind to you." That's what happened, wasn't always kind but still I didn't let it bother me or change my attitude. DG: So what do you miss most about the way it used to be? DE: I don't really miss anything about the way it used to be. DG: That's fine. DE: I don't miss any of that. DG: Can you think of any of the great characters that lived in and around Ogden, people that just kind of stuck in your mind? DE: Well, there was one person that I kept in contact with that really made me want to stay here was the base commander. I'm a real religious person and it was nothing but God. I was working in base housing and he said to me, "Do you know anybody who can work for my wife or help her out for a while she broke her leg?" I said, "What you want them to do?" He said, "Just mostly be with her and help her with things because she is moving slow since she broke her leg." So I said, "How many days you want?" He says, "Just one day a week." I said, "I can do it." He says, "Can you do it?" I says, "Yes." He said, "Well I want you to meet my wife. When you get off of work come by and meet my wife. If you want me to pick you up I can pick you up." So he picked me up and I went and met his wife. I worked for them until they left. Really and truly he said, "Why don't you go civil service?" I was working in non-appropriated funds. He says, "Why don't you go civil service?" I said, "Well I put my application in, but they didn't hire me." They had a class at Weber State teaching you how to be an aircraft mechanic. It cost $80…it seemed like $8000 dollars! It was $80 dollars for the 4 course. So my husband and I said, "I'm going to take this course." So I signed up for the class and I paid $15 dollars down. When I went back there was a man there named Mr. Murakawa, he was a Japanese guy. He said, "You shouldn't have to pay for this." I said, "Why?" He said, "All these people in class here, I bet you there aren't three of them that have paid their money." I said, "Well how did they get in?" He says, "There's a grant." Then he gave me a form to fill out, I filled it out and mine got paid. The rest of mine got paid. So I finished the course, I mean I passed it, but it was a nine month course. I passed it with flying colors and they hired me here for the aircraft mechanic. He said, "I'm surprised you did well on that test. You did real well." I really wanted a good job to take care of my babies. So I passed it, got my job at the base and worked out there until I retired. DG: That's what you did when you worked? How many years at the base? DE: I worked until I retired. I worked 27 years. DG: Do you remember any great stories or legends about Ogden growing up, anything that you thought was interesting? DE: I went to get my kids, to take my little girl to the movie. I only had two children then. I wanted to go into Ogden to the movies so we took the Bamberger to Ogden. So when I got there and sat down the man came and told me, he says, "You got to sit upstairs." I said, "Oh, okay." So they had me go sit upstairs, I couldn't sit downstairs with the Caucasian people. So people were watching me in the movies, so we left and went back over to take the Bamberger train back. They all got the train and I am not paying no attention you know. We come back all the way to Clearfield and I mean just a little Bamberger track running through 5 that, no freeways or nothing. Some were saying, "Where do all you darkies come from?" One man was just mean to me on the trolley, he was picking at me. So I had my little girl by the hand. I put my hands around her and pulled her close to me so nobody could bother her. I was right behind the driver, he says, "Ma'am listen to what I'm going to tell you. When I stop this train I want you to jump off with your baby and run as fast as you can home. I'm going to keep going." I got off and I run took my baby home. I looked back, he was taking off, they was all, "Stop this train, stop this train!" He wouldn't stop, he just kept going. He said, "I can't stop until the next stop." He knew they were going to bother me so he went and let me off. I thought how nice he was to do that because he didn't have to do that you know. He said, "When I stop this train I want you to get off fast." While he was talking, his head was looking straight ahead but he was talking to me you know. I said, "Okay." I really got nervous then, but I got out and ran home. Going by yourself was scary, so I didn't go downtown by myself. That was a bad experience for me you know. I never got over that. DG: Did you have a nickname as you were growing up? DE: Sister. DG: Sister. Okay and how did you get that? DE: My mother and my sister just called me sister. Mother had four girls, just called me sister. I don't know why they called me sister. They did though. DG: Did your other siblings have nicknames too? 6 DE: No Laramie, they called her Laramie and Josephine and Loraine. But they would always called me sister, they didn't have one. DG: Who were your best friends? DE: You know Mrs. Isabel Brigham I met her when I came here. From New Zion Baptist Church, you know Mrs. Brigham? DG: Yes. DE: I met Mrs. Brigham when I came here. She didn't have any children, her and her husband I knew them. I met Mrs. Clydis Finn and Mrs. Bina McCowan. I met them after I had been here about maybe 7 or 8 years. DG: So what were they like, your good friends? DE: They were nice because we went to the same church. I was at New Zion Baptist Church. As a matter of fact, all my children was baptized at New Zion. DG: So what did you do for fun? DE: We used to go to houses. Mrs. Burton's house was one we used to go to her house and my house. On Friday nights we'd go to a house and make the food and play dominoes or play Chinese checkers. Sure did. On Friday nights it kept me from being out so we had children you know. So we had little house parties and that was really good. DG: Did you bring your children with you or you had babysitters? DE: I used to take them with me but when they got a little bigger my oldest daughter used to keep them because we'd got grown enough to get a black and white TV. They would stay home and watch TV you know. We had us a black and white TV 7 and some of the kids would come over to look at TV at our house. Yeah, that was fun. They enjoyed it. DG: So what are some of your best memories from your elementary, junior high, high school days? DE: Oh I went to school in Mississippi. I had some fun memories back there in Mississippi. My mother used to make all of our clothes and she would dress us so pretty because of school. I'd look forward to getting my new dress to go to school. Just to go to school with my friends because I could put on clothes like they could put on. It's important when you're little. My mother said, "I'm going to learn how to sew so I can sew for my girls," and she learned how. She started making us things. I remember that so well when she made that first dress. I thought, "What is this?" It was a little skirt, but it was good. Times was hard you know. The fun time things I remember doing is my mother raised all her vegetables. She never bought store bought vegetables and she'd bottle those vegetables. So one time we had her bottle of vegetables in jars, you know those mason jars? She had a place out in the back, a little storage house and it was just full of food that she'd bottled. We always had plenty. She would grow it and she would bottle it. When I first came here I used to make preserves because I had all these apricots and cherries. I used to make preserves, but I got tired when the kids got grown. I said, "No more of this. No more of this, I'm tired." But my mother used to bottle all her vegetables; I thought that was so neat. We were never without and always had plenty of food to eat. 8 DG: That's good. So you kind of talked about how you met your husband. Were you meeting in the café? DE: My first husband? DG: Well whichever. DE: My first husband I met in my mother's café. My first husband, we came out here but we divorced. DG: And your second husband, how did you meet him? DE: At Hill Field Air Force Base, my last husband. DG: This is when you were working there that you met him? DE: Yes. He would come down where I worked. There were three girls that worked in the Mechanics shop I was working in. There was a Spanish girl, a white girl, and a black girl. I don't know how we all came to be there. We used to call ourselves the United Nations, we did. We were young then and go around together. They were good friends, shared our lunches. We shared everything, it was just really good. They were the ones that really made me notice my husband. They say, "He keeps looking at you, girl." I say, "I'm not looking back at that man." She says, "He keeps coming out here looking at you. You should go with him to the cafeteria." So finally he got up nerve and asked me to go to lunch with him. I went to lunch with him and struck up a conversation. We exchanged phone numbers and he started calling me. I told the girls I says, "Once he find out I got these 11 children he going to turn and go the other way." I told her that and she said, "I don't think so Daisy." I said, "I bet he does." But you know, he didn't. My baby was only seven years old and he asked me to marry him and built me a 9 house over in Layton for me and the kids. However, the big girls was working and kind of buy their own stuff at the time. Three of them in college at the same time and so I had that part-time job at Job Corp on weekends. He said, "You really don't have to do that no more." I said, "But I want too. I want my kids to go to school." I said, "I'll let them graduate and get a nice job and then they have to start jobs to pay back college loans." That's not good. I'd like for them to go to school without having to borrow money. So he said, "Okay, if you're going to work on weekends than I am too." So he worked at Job Corps on the weekends, too and we got the kids through school. They all graduated except my last children who were identical twins. My last husband raised them and they finished high school. After their graduation, they went out with their friends out to the woods. And they came and asked us, "Is it okay that we're leaving tomorrow at 8:00?" I said, "Where are you going?" My husband caught his chest I said, "What's wrong with you?" You know he caught his chest like he was going to pass out. He went in the room and sat down he was so disappointed because he had raised them like his own little girls. He said, "Why are they leaving?" I said, "I don't know why they're leaving, but they're leaving. They going in the Air Force and they won't kill them in there, they'll train them." They went in the Air Force and did very well. DG: You kind of answered my next question, but I'll ask it anyway. How has being a parent changed you? DE: It's just marvelous. You know I enjoyed my children. We didn't have much, but we were always close together. It really hasn't changed me, just made me 10 stronger - made me a strong woman. My husband died 25 years ago, I've been by myself ever since. It just made me stronger being a parent. DG: You told us you were an aircraft mechanic. As you were growing up before you became a young adult what did you think you wanted to be when you grew up? DE: I always wanted to be a mother. Always wanted to be a mother. I used to tell them, my mother say, "What you going to be when you grow up?" I say, "A mother." She said, "Why do you want to be a mother?" I just want to be a mother and I don't know why but I always wanted to be one. DG: Now your husband was in the military. Was he involved in any wars? DE: No. My last husband wasn't involved with any military. DG: So as you look back over your life what lessons do you think you've learned through all this? Leaving Mississippi coming out here to Utah? Utah's been your home for quite a while. DE: You know, this is what I learned. I learned that people are the same everywhere you go. Everywhere, I don't care what town you're in or where you go, you're going to find good people and you're going to find bad people. I don't want to say bad, but that's what they are. I want to say people who don't know any better and that's the way they act. They think that's really the way you're supposed to act, but it's not. Kindness rules the world, I learned that it's the same everywhere you go. Pretty soon you're going to find the same situation. You've got good people over here, wonderful people over here, and you got these little devils over here, like a bunch of crawfish. I'm down here and I want you to be down here with me. Everybody needs to have their own personality, their own strength to make it in 11 this world. Know what you want and go after it. That's was my philosophy and I told my kids, know what you want to be now work toward that goal. Be all that you can be in that project. Don't care what job you're on, it's not going to be a bed of roses. There's going to be problems on every job you get, always going to be problems, but you got to cope with them with humility. I just believe that love and humility just goes hand and hand and you can move mountains with that. DG: Well is there anything else you'd like to talk about that we didn't cover? DE: Oh, no. DG: Those words you gave us were just great. DE: I wanted to say this, I had 11 children and I'm very proud of my children, I lost two. DG: Have you? DE: Yes, I lost a daughter at 20, but she had a birth defect. She was in Ogden. My second husband was stationed in Alaska and then he retired in Alaska. So she died in Alaska, aneurysm. They told me that Friday and I got there Saturday morning before day. That was one shocking trip, I didn't tell nobody I was coming, they just told me your daughter's in the hospital and she's very ill. Her girlfriend called me. I didn't tell nobody I was coming, I just got me on a flight. Told my husband I got to go, she's sick I got to go. He goes out and gets me a ticket and said, "You leave at four o'clock," and it was about 12 then. I just threw stuff in a suitcase and took off to be with my baby. I got there and she was in a hospital in Anchorage, she lived in Fairbanks. I got off the plane at Anchorage and didn't know nobody, it was about three o'clock in the morning. I thought, 12 "Why didn't I tell somebody I was coming?" So I'm standing up in this airport by myself that time of morning and I met people in there - that was God again. This military guy walked up to me. He said, "Ma'am are you lost?" I said, "Not really lost, but I didn't tell nobody I was coming." He said, "Well, who are your relatives?" I said, "You know AWB?" Because that's my son-in-law's business. He said, "AW? I worked for AW." I said, "No you don't." He said, "I do." I say, "His wife is in the hospital." I didn't tell her name, "His wife is in the hospital up here at Anchorage and I don't know how to get there." I said "All I have is 200 dollars and I don't know what the cab would charge me to take me there?" He said, "You don't have to get a cab. I'll take you." I said to myself, I don't know who you are but looked to God, praying. He said, "Miss Jenny is in the hospital?" When he called her name I knew he knew her. I said, "Yes, she's in the hospital." He said, "Oh, no I'll take you." So he took me up there. I walked in and my son-in-law said to me, "Mama, where did you come from?" I said, "Man, where are you getting my nickname from?" Because my son-in-law call me mother too. He said, "I got her at the airport. You didn't come to pick her up." So as they were talking, I said, "I'm going to see Jeannette." So he took me up to see Jeannette. I sat by her bed until she took her last breath. She died that Sunday by 4:30. I went up to her room and I thought, "My baby she don't even know who I was I don't think." Doctor said she did know who I was, she had a stroke, an aneurysm on the side of her face. The face was kind of twisted. He said ask her to squeeze your hand; she'll squeeze them. I said, "Jeannette I'm mama will you squeeze my hand?" She did, so she knew I was there. I sat down by her and she died. 13 It was so weird because I was up there that summer, she died in October. I was up there I think in June. When I came home like in July she called me said, "Mother I want you to do something for me." I said, "What?" She says, "If anything happened to me will you make sure that Trina (her baby girl) finishes college?" I said, "Make sure she finishes college she's planning on quitting? She said, "Well no, I don't think so we're just wanting her to keep going." I said, "I will baby she has got to finish." So I thought when she died a light went off in my head what she had told me. I said, "She didn't know she was going to die, did she you know?" She told me that so I got on Trina. I said, "You have got to finish college." She had one named Trina, Gina, and Destiny. She had three children, three girls. But she finished, she's in Atlanta now. She called me last night as a matter of fact. I spent Christmas and New Year's with them in Georgia. My life has been interesting here in Utah, very good. I remember one time I was living in North Ogden. My twins was in like second or third grade, they were little. I didn't marry my last husband until they was about, well they might have been in first grade. They were little bitty things. So I think it was in the first grade and so I was dating him, but I hadn't married him. So I was at work and I said, "I didn't give the kids their lunch money," so I call the school and told the school I didn't give my kids lunch money I said, "Could you give them lunch today?" So my supervisor looked up from his desk and I didn't want him to know what was wrong, you don't want nobody to know your troubles you know. So I kind of turned around and I said, "Will you do it this time please?" "Well this one time we'll do it," but the school secretary's voice was just real ugly. I got up from my 14 desk and my boss said "What's the matter Daisy?" I said, "I'm okay." He said, "No you're not." So I went back out on the line and started working. He came out there and got me and said, "Come in my office for a minute." "What is the matter?" I don't know if he knew or what. When the phone rang he sent a secretary to get me. He said, "Come back in my office." He said, "How many children do you have?" I told him I got 10. He said, "You got 10 children?" I said, "Yeah." He's sitting at his desk just looking at me. "And you have to pay lunch tickets every Monday?" I said, "Well yes." "Well you don't have to pay no more." I said, "Well I have too." He says, "There's funds for people with big family. You don't have to do that." I said, "Well I had to fill out this form. He told me my income was on the border line and they couldn't help me." He said, "What?" I told him again they told me I was on the border line. He said to take leave, "Here, I want you to go to the school board and talk to this man. Tell him what you just told me." So I said, "Okay." When you get through come on back to work. He said, "That's a shame, I got four children I can hardly make it and I make twice your money," because he was my supervisor. He said, "I can hardly make it and you got 10 children and they ask you to buy lunch tickets." So I went to the school board and I just told them and they said, "You must be Daisy," and I say, "I am." He said, "Well I've been expecting you," because my boss had called. He was mad that's why I said there are good people everywhere you go. So he said, "Do you have one of your check stubs with you?" I said, "Yes I do." So I showed him my check stub and he said, "How many children you got at home?" So I told him, "They all are at times. Two of them are at college and the rest are home." 15 He said, "Don't send another penny to the school. I'll handle it from here." They handled it and I never paid or bought another lunch ticket. He told me, "You go back to work and finish taking care of your kids. Many people with this many children would be on welfare or doing something next to nothing. You are working taking care of your own kids." No, this is not fair, but the man at the school wasn't a very happy camper with me. They must have really went into him some kind of way. When he saw me again he said, "You didn't really have to go to the school board you could've just come to me." I said, "You don't know what your teachers are doing in the school. He was the one who told them to charge me because he once said we had to have a border line somewhere." I said, "You remember you told me you had to have a border line somewhere and that's why you couldn't help me. Remember you told me that?" DG: Didn't have anything else to say did he? DE: No, he said, "Well I'm sorry." That was the worst encounter I've ever had going into schools. I was up there and mine was the only ones in school, in North Ogden. They was the only ones in school at that time. My children had encounters in every class. So I told them I wanted to be part of the PTA. Every time I would leave my job at Defense Depot (it's not the Defense Depot any more) and go pop in at the school to have lunch with my girls. One day the principal told me, "You just can't come in whenever you get ready." I said, "Well why can't I? I have children here. I'm not doing anything but having lunch with them. What's wrong with that?" I guess he thought, "I better leave her alone, she may go to the school board again." But I never would have done that, my boss 16 was the cause of it, telling them how wrong they were to make me pay and the funds were there for large families. But I made it. It wasn't easy raising my children, but I think they did better because they were in Utah than they would have anywhere else I think because I had to smother them. Got them raised - I was always afraid somebody may bother them so I was just overprotective of them you know. Some bad things happened like that but I just shook them off and got over them and kept on moving. I said, "That's the way you have to get along in this world. You have to ignore some things and use humility you know otherwise everybody be ranting and raving and carrying on." DG: Those are all the questions that I have for you. We just thank you because I learned so much. DE: Oh thank you. DG: Do you have anything? LR: I have just one question. It struck me, you talked about all you wanted to be growing up was a mom. Was there a role model that you had like your own mother? DE: My mother. LR: Why is that do you think? DE: She was strong. My father left my mother when we were just little children. We had a milk cow, you know it was on a farm. He sold the milk cow and left my mother with these four girls. She was a go getter, she worked and she raised us. She said, she was a very good cook. So she used to make things for people's parties and that. "Can you do this for me Mary Lou for this party and this party?" 17 So she'd make them and then they would come and get them and pay for them and take them the food. She had an idea one day—all my kids say I'm just like my mother—she had an idea one day that she could run and have her own café. So she started out in the part of the house, had two little tables there. She start selling meals at the Blue Flame Café. It expanded, she's very thrifty. I guess I got that from her because I'm very thrifty, too. My mother always said, "I'm going to buy me a café." So she bought this café and it just boomed. It was called the Blue Flame Café in Brookhaven. Everybody knew my mother. I remember I came home to surprise my mother. I was getting in a cab and this guy driving the cab he says, "Who are you visiting here?" I said, "I'm visiting my mother." He says, "What's your mother's name?" I said, "Mary Lou." He said, "Mary Bird, Blue Flame Café?" I said, "Yeah." He said, "Well everybody knows Ms. Bird. I'll take you right there." We got there and I said, "How much do I owe you?" He said, "Oh you owe me nothing, I'm going to have Ms. Mary get me a sandwich." He wouldn't even charge me. He just wanted to go in the café and get him something to eat. He said, "I brought your daughter home." I don't think I told her I was coming. I used to always fool her. DG: Those surprise visits. DE: I always surprised her yes. We took a tour of the south, me and two of my girlfriends. We just got in the car and just driving through the south. I said, "I want to get to Brookhaven, we're going to leave early." We were in New Orleans—no we was in Alabama. I said, "We're going to leave early so we can get to Brookhaven by 10 o'clock. We going to go into church and surprise my mama." 18 She said, "Why you want to do that for?" I said, "Just doing something to her." She was in the choir singing. DG: I bet she stopped mid-song. DE: I told the lady I said, "Is Mary Bird at church?" She says, "Yes she's in the choir." I didn't know she was singing in the choir. She saw out of the corner of her eye she said, "I knew them people." I know it was funny. She stayed there until she got through singing but she made a beeline to me after she got through singing it was good, it was funny. She said, "Why didn't you tell me you was coming so I could've cooked you a big meal?" "Oh, you don't need to cook we're just passing through." "Passing through? Where you going," she said. It was nice though to surprise her like that you know. LR: That's great. That was my only question. DG: Well we just thank you for letting us come in your home and answering these questions. We want to capture this history before all our seniors are gone. 19