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Documents CIDOB: 15Winner of the Global Talent Award, launched by CIDOB and Banco Sabadell Foundation in the framework of Programa Talent Global.ABSTRACTThis study offers a comprehensive overview of the Norwegian involvement in the Venezuelan peace process as a facilitator of the peace talks between the Venezuelan government and the opposition. It explains what Norway does as a facilitator (the process), as well as how (approach) and why (characteristics of Norway as a suitable mediator, and possible interests), not only in terms of the characteristics making Norway a suitable facilitator, but also its interests and motivations. The main goal is to draw attention to the importance and the usefulness of soft power tools for the achievement of foreign policy objectives and, in particular, peace-making. The study concludes that, for Norway, mediation as foreign policy is, in general but also in the case of Venezuela, the result of a combination of idealist, value-oriented motivations (humanitarian reasons and international stability), and realist, non-altruistic interests (status and access) arising from its constructed national identity and role conception. 1. INTRODUCTIONSince the early 2010s, Venezuela has been embroiled in a grave economic, political, and humanitarian crisis resulting in institutional disarray that reached critical point in 2017. It was in this year that the constitutional order was broken after Decision 156 of the Supreme Tribunal of Justice in Venezuela, whereby this organ attributed to itself the functions of the National Assembly, the country's legislative organ. Deemed unconstitutional by the political parties with a majority in the National Assembly, this move led to mass protests. The government reacted by calling for a new constitution to be drafted by a newly created Constituent National Assembly which, in August 2017, granted itself powers to pass legislation, thus overriding the National Assembly (Bronstein & Cobb, 2017). This was not recognised by the National Assembly but, in 2018, the Constituent National Assembly went ahead and blocked the participation of the main opposition parties in the presidential elections that year. These elections were rejected by a broad sector of the international community, among them the European Union (EU) and the Lima Group.1From 2017, Norway, with a population of just 5.5 million, has been exploring possibilities in Venezuela for political dialogue between the government of Nicolás Maduro and the opposition, first through the Norwegian Centre for Conflict Resolution (NOREF), an independent foundation that receives funding from the Norwegian Ministry of Foreign Affairs (MFA), and later, after 2019, with direct state involvement. Norway has built an image as a peace broker with its success in processes like the Oslo Accords between Israel and the Palestine Liberation Organisation (PLO), and in the talks between the Colombian government and the Revolutionary Armed Forces of Colombia (FARC). But why did Norway decide to facilitate the peace talks in Venezuela? How does Norway approach peacebuilding in this conflict? This article aims to analyse the causes, process, approaches, and motivations for Norwegian mediation in Venezuela, in order to draw attention to the importance and the usefulness of soft power tools for the achievement of foreign policy objectives and, in particular, peace-making. I therefore explore the comprehensive role of Norway in the Venezuelan peace talks, the background, the process, and Norway's possible interests as a facilitator. I argue that,for Norway, mediation as foreign policy is, in general, but also in the case of Venezuela, the result of a combination of idealist, value-oriented motivations (humanitarian reasons and international stability), and realist, non-altruistic interests (status and access) arising from its constructed national identity and the way it perceives its role as a peace-making nation. As mentioned above, the Norwegian state became officially involved in the Venezuelan conflict in 2019. The domestic situation had come to a head on 23rd January when Juan Guaidó, leader of the opposition and president of the National Assembly, rejected the authority of Nicolás Maduro and declared himself acting president of Venezuela. However, the strategy failed when the military remained loyal to Maduro. Negotiation then became a last resort (NUPI 2020) and Norway began to facilitate negotiations between government and opposition, first in Oslo and then in Barbados, in 2019. These efforts led to further discussion between the parties through 2021 and 2022, in Mexico. In 2022, the war in Ukraine prompted changes in the positions regarding Venezuela of certain actors, notable among them the United States (U.S.) and the EU. As the Spanish Institute of Strategic Studies (Remacha, 2023) points out, U.S. concerns about energy security made it necessary to find a way of guaranteeing the international supply, and Venezuela was (and is) considered to be a strategic source. Contacts between the U.S. and Venezuela were made in 2022, and talks began about removing the sanctions imposed on the country. Given its economic situation, and the presidential elections due in 2024, Venezuela welcomed the rapprochement. If the sanctions were to be removed (at least partially), it was necessary to resume dialogue with the opposition, so in November 2022, negotiations recommenced in Mexico with Norway's mediation. Significant progress was made, and the release of previously frozen international funds was agreed upon (up to 3,000 million dollars earmarked mainly for public health, education, and food), as well as the lifting of some sanctions. Maduro's government is also aware that the 2024 elections should be held according to a model that respects democratic safeguards, with unrestricted participation by the opposition, so that results will be internationally recognised. Venezuela would then be able to resume relations with countries and regions like the U.S. and the EU, thus enabling international investment, particularly in the oil industry, and an improved economic situation (NUPI, 2020). Although the presidential crisis formally lasted until 5th January 2023 when Guaidó's acting presidency was abolished by the National Assembly, the political crisis with the opposition continues to the present day, in November 2023. 1.2. Research goals and objectivesThis study aims to explore the role of Norway as a facilitator in the Venezuelan peace talks, focusing on what it does (the process), how (approach), and why (characteristics of Norway as a suitable mediator, and possible interests). It seeks to demonstrate that, given Norway's national conception as a peacemaker, its strategy in Venezuela expresses a broad foreign policy endeavour that has humanitarian but also reputational and political motivations. More broadly, the importance of soft power tools for state actors to achieve their foreign policy objectives is discussed. Constructivism and Holsti's theory of National Role Conceptions (NRC) help to explain Norway's self-image as a peacemaker, while idealism and realism, together with Touval's "mediation as foreign policy" theory shed light on Norway's use of mediation as a foreign policy tool. Qualitative methods based on analysis of primary and secondary sources, complemented with semi-structured interviews with experts and officials of the Norwegian Ministry of Foreign Affairs, have been used. 1.3. Relevance and justificationNorway is a small country in terms of population but one with a notable ability to influence international affairs thanks to soft power. One of ways it exercises its influence is its internationally recognised image as a peacemaker, evidenced through its involvement in several peace processes. Indeed, since 1993, Norway has been engaged in 11 different peace processes (Norwegian Ministry of Foreign Affairs, 2019) with some major successes but also others that were limited. The case of Norwegian facilitation of the Venezuelan peace talks is studied for two main reasons. First, is its relevance in terms of policy significance, as it is an ongoing process, which leads to questions about why Norway acts as a facilitator, and the possible interests it has in doing so, apart from the goal of peace itself. Second, is the practical reason of the author's knowledge of the three languages relevant for this research (English, Spanish, and Norwegian), which is a valuable asset in terms of good understanding of the information from primary and secondary sources written in the three languages. This is an advantage in the research, as it allows cross-checking of information, and offers a broader perspective on the topic. 2. NORWAY AS A PEACEBUILDING NATIONScholars offer several explanations of Norway's involvement in peace processes arising from international conflicts. The result of a pragmatic foreign policy, it combines idealist and realist elements in a seemingly contradictory policy which, in fact, accommodates different domestic interests and maintains inter-party foreign policy consensus (Riste, 2001; Ekengren, 2022).From a constructivist perspective, the notion of Norway as a nation for peace partly comes from its conception of its role as a small, rich, peaceful state, with a clear focus on human rights and humanitarian assistance (Leira et al., 2007). While it is true that the so-called value-oriented (idealist) diplomacy wasstrengthened, above all in the 1990s, with the increased involvement of Norway in several peace processes, its self-image as a peacebuilding nation has always been present (Leira, 2015). The Norwegian peace activist and later Foreign Affairs Minister, Halvdan Koht (1873-1965), argued in 1902 that, although the fact of its being a small state could limit its flexibility in foreign policy actions, Norway could and should secure its status by promoting peace and development. More than 80 years later, in 1989, Jan Egeland, who would become State Secretary in the Norwegian Ministry of Foreign Affairs from 1990 to 1997, argued that a small, rich country like Norway could be more effective in promoting human rights and peace than old colonial powers or superpowers with their historical baggage and policies based on self-interest and dominance (Sørbø, 2018).Moreover, the notion of status, which is closely linked with the concept of identity, has been prominent in Norway since the nation's beginnings. Leira (2015) describes the pursuit of status as a peace-making nation in the 19th and early 20th century as a way of achieving independence (through moral authority), a means of saving money (as the policy for peace was cheaper than power politics), and as sound realpolitik for a small state. He also refers to the words of Ole Jacob Broch in 1864 when he argued that, when small states need to "engage in the strife of other states", they should do it decisively because, "for them, honour and prestige are even more important than for the greater powers" (Broch cited in Leira 2015, p.22).The role performance of Norway, or itsbehaviour with, and approach to foreign policy actions is, according to Gulbrandsen (2022), influenced by the logic of appropriateness (March & Olsen, 1998), dictated by the image the state has of itself, and constituting a basis for adopting a role in any specific context. In Holsti's view (1970), the main explanation for the role performance of a state arises from policy makers' conceptions of the role of the nation in a system (National Role Conception), but adoption of a role is also influenced by what he calls role prescriptions, which come from the external environment. In this case, if the Norwegian government and the Norwegian people have an image of Norway as a nation for peace, and if the external image they project in other countries is also that of a nation for peace, the logic of appropriateness and the role prescription will dictate that Norway will have to behave as a nation for peace, and thus engage in peacebuilding policy.For Skånland (2010) the Norwegian involvement in peace processes is the result of a discursive construction, amplified by the media, above all after 1993. Media coverage of the Norwegian involvement in the Middle East peace process gave a very positive picture of Norway in general, an image that was strengthened thanks to the perceived successes in the peace processes of Sri Lanka, Guatemala, and Mali. All this crystallised into three main discursive constructions: (1) the decisive significance of the Norwegian contribution for the outcome of peace processes, (2) the importance of peace promotion as a foreign policy tool, and (3) Norway's distinctive approach for peace promotion.Other authors emphasise Norway's peace engagement efforts from a more realist perspective and, in particular, as a policy instrument in its own right (Touval, 2003). Some, like Matlary (2002) argue that mediation is used as an institutionalised strategy for dealing with some of the challenges of being a small state, as well as for promoting Norway's interests in the international arena, and having some influence in international relations. As Stokke (2014) notes, although it has a small population, Norway has a disproportionate importance in other areas (fishing, oil and gas, shipping etc.), thus implying interests beyond its borders as well as influence in other domains because of this prominence. According to Matlary (2002), some Norwegian interestsidentified from a realpolitik standpoint are security (addressed through NATO), economic interests vis-à-vis the EU, access to political decision-making power in the EU and, outside the West, considerable economic interests in oil prices and oil export. Matlary, who collected data through a series of anonymous interviews with diplomats and politicians, alludes to the effects of value-oriented diplomacy in matters of matters and concludes that, apart from a good image and profile, what value-oriented diplomacy provides is access to other arenas where one needs the best possible entry. Her interviewees referred, above all, to access to the leaders of the U.S. Department of State through the policy of peace engagement, especially in the Middle East and, to a much lesser extent, to leaders of EU states. However, she says, it was difficult to collect specific insights into the effects of such access, a perspective shared by Stokke (2010, p.166) who argues that "the extent and manner in which recognition is translated into international influence is complex and may vary from one policy field to another and between different arenas of international relations. This means that it is notoriously difficult to detect and measure the direct benefits from peace engagement". Finally, another interesting perspective is that provided by Neumann (2011). For him, the peace and reconciliation efforts of medium and small countries are a means to maintain a system with which they are reasonably satisfied, because they are not as well equipped as bigger powers to deal with other (more violent) types of conflict resolution methods, and he refers specifically to the institutionalisation of peace and reconciliation efforts by Norway.To conclude, Norway's peacebuilding policy may be understood as apparently idealist (value-oriented diplomacy) and based on a self-image as a nation for peace, which includes both idealist (moral responsibility) and realist (influence in the international arena and security) motivations. Until now, there have been no major conflicts between those two angles (Stokke, 2014), but in an increasingly polarised world, it is becoming more and more difficult for Norway to maintain a balanced policy in peacebuilding processes. 3. THEORETICAL FRAMEWORKThis study draws on the theory of constructivism to explain Norway's national role conception and considers the notions of idealism and realism to explain mediation as its foreign policy. A theoretical framework based on such apparently antagonistic ideas is, perhaps, not very common but, as Barkin (2003) puts it, a constructivist epistemology and a classical realist theory are, in fact, compatible and, moreover, this kind of framework can be useful in International Relations (IR) theory, as it can specify the relationship between the study of power in IR and the study of IR as social constructions. Indeed, constructivism and perceptions can—and are—often applied to fulfil or justify realist objectives and policies.For the purposes of this study, I consider that mediation as foreign policy is a result of idealist (value-oriented) and realist (power) motivations arising from a constructed national identity and role conception.3.1. Constructivism and national role conceptionFor Barnett (2018), constructivism as an international relations social theory is "concerned about how to conceptualise the relationship between agents and structures, but it is not a substantive theory" (p.88). The basic premise is that the world is socially constructed, which means that "social reality is a product of human consciousness. Consciousness is created and constituted through knowledge that shapes meaning and categories of understanding and action; such knowledge and meanings can be institutionalised in social life; and this institutionalisation, in turn, shapes the construction of social reality" (p.88). These categories shape not only external reality but also its actors, which is an indicator of the importance of the social construction of interests and identity. For example, Norway's identity may shape its national interests, and one of those interests might be security, but the concept of security and how it can be achieved may be linked to Norway's identity.National Role Conceptions, a concept first developed by Holsti (1970), is defined as "the policymakers' own definitions of the general kinds of decisions, commitments, rules, and actions suitable to their state, and of the functions, if any, their state should perform [...] in the international system" (p. 245-246). These are, as mentioned in section 2, the main explanation for the role performance of a state, understood by Holsti as the "general policy behaviour of governments" (p. 245). Role performance is also influenced by what he calls role prescriptions, which come from the external environment and have, as some of their sources, system-wide values, the structure of the international system, and the traditions, rules and expectations of states expressed through various legal instruments (p. 246).The notion of national role conception is related to that of politics of identity, which, in Aggestam's words (1999), is a set of ideas that policymakers use to create a sense of solidarity and cohesion and thus to legitimise general trust in a nation's foreign policy. She argues that speeches sometimes reveal subjective we-feelings of a cultural community related to territory, myths, rituals, institutions, and customs, and she refers to the "institutionalisation" of national identity, which makes identity constructions relatively resistant to change. Moreover, citing March & Olsen (1998), she indicates that certain practices and rules of behaviour that legitimise and explain specific identity constructions are reinforced by such institutionalisation.The starting point of the present study is, therefore, the idea that Norway's national role conception is that of a small, rich, peaceful, democratic state, whose official discourse in peace engagement, especially since the 1990s, emphasises its altruistic contribution as a "peaceful nation that has the values, competences and economic resources" for such an endeavour, but whose work is also "beneficial for Norway's own interests" (Stokke, 2014, p.8).3.2. Idealism, realism, and mediation as foreign policyThere is no generally accepted definition of idealism because there is no settled ontology of the term but, according to Wilson (2012), it generally refers to any goal, idea, or practice that is considered impractical from a state perspective, for example the prohibition and disarmament of nuclear weapons, or global eradication of poverty. In IR it is normally used in both the broad and narrow senses. Broadly speaking, idealism seeks to transcend anarchy to create a more harmonious world order while, in the narrow sense, it is a doctrine tied to the inter-war period (1919-1939) and seen as emphasising the growing interdependence of mankind. I shall focus on the first meaning, which refers to "an approach to international politics that seeks to advance certain ideals or moral goals, for example, making the world a more peaceful or just place" (Wilson, 2019).Realism is a substantive theory of IR that considers states to be the main actors in the international arena, and mainly concerned with the pursuit of their own national interests, security, and struggle for power. Realists view the international arena as a sphere without justice, and with active or potential conflict among its members. They show scepticism about the relevance of ethical norms (Stanford Encyclopedia of Philosophy, 2017). This theory has a variety of ramifications but in this study I consider, first and foremost, classical realism because, although idealism is usually heavily criticised by realists, according to Barkin (2003), classical realism perceives the art of international politics as "the practical balancing of the demands of power on the one hand and morality on the other—a dialectic between power and morality [...]. Idealism, for the classical realist, is necessary to inform our actions and underlie our interests in the pursuit of international politics, but realism will always remain a necessary part of relations among states" (p.333). Also relevant is the perspective of neoclassical realism because, while classical realism focuses on the system-level factors, neoclassical realism considers domestic-level factors as variables that can shape foreign policy, which is highly pertinent if NRC theory is used to explain Norway's behaviour in the international arena. Neoclassical realism considers that "objective reality exists, but decision making is impaired by uncertainty and the complexity of the environment" (Rathbun, 2008, p.296).According to Touval (2003), mediation as foreign policy needs to be understood as a policy instrument, as distinct from mediation theory. He argues that it derives from the mediator's perception of the international system, its foreign policy objectives and strategies, and domestic needs. I would also argue that it stems from the mediator's own national role conception and self-perception. Touval (2003) considers that ending a conflict is no longer the main concern of the mediating state, but only a part of a broadly conceived foreign policy as the mediation is also shaped by affairs that are external to the conflict. He highlights three issues arising from a state's international and domestic concerns: (1) mediation is perceived by the public and the officials engaged in it as a moral obligation, which is seldom criticised; (2) foreign and domestic motivations, apart from being an incentive for states to engage in mediation, also shape their strategies and tactics of the mediation; (3) the mediation is evaluated not only in terms of settlement of a dispute, but also the primary goals motivating the mediation. Beriker (2017) offers an expanded perspective of Touval's work, arguing that once mediation is proven to be a viable foreign policy tool, engaging in mediation enables medium-sized powers to create a political space that otherwise would not be available. 4. METHODOLOGYThis study is both descriptive and explanatory, as it inquires more deeply into the events as well as exploring why and how Norway became involved in the Venezuela peace process from 2017 to May 2023. In a deductive approach, existing theories —NRC, mediation as foreign policy, idealism, and realism— are drawn on to explain Norway's behaviour in its peacebuilding policy. The epistemology used is empiricism, since the focus is explanation rather than interpretation, and the ontology is pragmatist because, while the world is understood as existing independently from social actors, the influence of these actors to shape social realities should also be taken into account, together with the fact that, in some cases, this may affect realities existing independently of them.The methods are qualitative, as information provided with quantitative methods would be too superficial for a study that seeks to determine the existence and the characteristics of Norway's engagement in the Venezuelan peace process. The analysis is primarily based on a range of online primary and secondary sources, including government reports, memorandums of understanding, recorded interviews, articles, and academic publications. I consulted these sources, first, for better understanding of the issues and to organise this material around the research question, as well as to identify possible gaps of knowledge. I then conducted semi-structured interviews, with an official from the Norwegian MFA (Ministry of Foreign Affairs) and a Norwegian academic, to fill some of the previously identified knowledge gaps, to record their perceptions, and to triangulate the documentary information thus gathered.The first interview, conducted by videoconference on 2 August 2023, was with Professor Benedicte Bull, from the University of Oslo and, inter alia, president of the Nordic Institute for Latin American Studies, whose research has been focused on Venezuela in recent years. The second was with David C. Jourdan, who coordinates the Norwegian MFA's facilitation team in the Venezuelan peace process. This interview was conducted in Oslo on 8 August 2023. Both Bull and Jourdan have given their consent to use their names in the present study. NOREF was also contacted but stated that it could not give interviews on the Venezuelan peace process. 5. ANALYSIS AND DISCUSSION5.1. Norwegian involvement in the Venezuelan peace processNo official documentary information about the specific manner Norway engaged in the Venezuela conflict during 2017 and 2018 has been found, apart from the mere fact stated in the NOREF website that it was engaged in talks on the conflict in those years. According to its strategic plan 2019-2023, NOREF is a "non-state actor that is able to complement formal Norwegian peacemaking efforts [... and] build directly on the Norwegian tradition of informal conflict resolution". This makes it possible "to support formal peace processes (track I), and informal back-channel conflict diplomacy (track 1.5 and 2)" (NOREF, 2019). This institution has a permanent staff of professionals, experts in conflict resolution, and is governed by a board whose director is appointed by the Norwegian MFA, and whose members come, in general, from different areas of the public sector. In the interview with David C. Jourdan of the Norwegian MFA (2023), he confirmed that NOREF's engagement consists of track 2 approaches. Moreover, he stressed that, although NOREF receives public funds and works closely with the Norwegian state, it is a separate, independent institution. Norway's involvement in the peace process after 2019, when it became public, is described in some detail below. 2019: the first official talksAccording to the Norwegian MFA (2023), Norway has been involved in Venezuela since 2018. However, it was only in May 2019 that talks between the Venezuelan parties, facilitated by Norway, first became public. In this early stage, the negotiations between the delegations of Nicolás Maduro and Juan Guaidó lasted until August 2019, and although significant progress was made, no agreements for solving the political conflict were reached. However, the Norwegian MFA (2023) stresses that these negotiations were a stepping-stone for further talks between the parties, which signed a collaboration agreement in June 2020, with the objective of using frozen funds in the U.S. for a joint response to the COVID-19 pandemic, with support from the Pan American Health Organisation. Several newspaper articles describing the negotiations during that year provide additional information that has been used in this study.In May 2019, Juan Guaidó sent a delegation to Oslo to participate in exploratory talks with representatives of Maduro's government to try to find a solution to the political crisis the country had faced since Guaidó declared himself acting president of Venezuela at the beginning of that year (NRK, 2019a), information that was confirmed by Jorge Valero, Venezuela's ambassador to the UN in Geneva, and the UN spokesperson in New York, Stephane Dujarric. The Norwegian Broadcasting Corporation (NRK) reported the talks for the first time on 15 May but, according to an anonymous source, this was the second time that the parties had been in Oslo, and negotiations had previously been taking place in Cuba.Shortly afterwards, on the night between 16 and 17 May, the Norwegian Ministry of Foreign Affairs issued a press release confirming that there had been contacts between key political actors in Venezuela as a part of an exploratory phase aiming to find a solution to the country's situation. The Maduro government representatives present at the talks were Héctor Rodríguez, governor of the province of Miranda, and Jorge Rodríguez, minister of Communication. The opposition representatives were Gerardo Blyde, member of parliament, and Fernando Martínez Mattola, who had been minister during the government of President Carlos Andrés Pérez.In the last week of May 2019, the Norwegian minister of Foreign Affairs confirmed that the parties would travel again to Oslo during the following week to continue with the process (NRK, 2019b). Almost at the same time, Juan Guaidó insisted that the meetings in Oslo were not part of a dialogue or negotiation, but a mediation in Norway (El Nacional, 2019). According to Voice of America/Voz de América (VOA) (2019a), Nicolás Maduro appeared a few days later on the Venezuelan public TV channel after the opposition declared that the conversations in Oslo that week had ended on 29 May without any agreement being reached. Maduro stated that conversations had been taking place in secret during the three previous months, that he was proud of his delegation, and that dialogue with the opposition had been constructive. Moreover, he insisted on his wish to find a peaceful solution for Venezuela. Indeed, VOA pointed out that Dag Nylander, a Norwegian diplomat who would become chief facilitator of the Venezuelan peace process, had been travelling to Caracas and meeting with the political actors involved in the crisis since January 2019.The peace talks resumed one month later in Barbados. On 11 July 2019, after three days of conversations, Norway announced that the negotiations would continue (Reuters, 2019). Yet, only a few weeks later, the Maduro government withdrew from the talks when the U.S. president, Donald Trump, announced his decision to block U.S. citizens from engaging in business in Venezuela and to freeze the country's assets in the U.S. According to the Venezuelan government, this had been instigated by Juan Guaidó, while the opposition accused the government of reneging on its commitment to dialogue. Norway's facilitator, Dag Nylander, took note that the planned meetings would not take place and emphasised Norway's role as a facilitator acting at the request of the parties and planning the meetings according to their availability. He added that the facilitation process would continue as long as the parties wished, and provided that there was a realistic position on a solution in the best interests of the Venezuelan people (VG, 2019).According to Bull (2023), Norway, as the facilitating country, was displeased when the talks went public in May, believing that this was premature and that it would complicate the peace process. She also stresses that the Trump administration had no clear strategy for ending the conflict and that, when the U.S. sanctions were announced, there had not been any proper coordination with Norway. She also notes that mentions of the U.S. seem to refer to a single homogeneous actor, when the reality is that there are many actors involved, among them the Pentagon and the Department of State, and these actors may work in different directions, sometimes disrupting a given policy. The Norwegian MFA (2023) confirms it was not aware of the U.S. sanctions that were announced in early August 2019. Both parties and facilitator were taken by surprise.2021: The signing of a Memorandum of Understanding and negotiation rounds in MexicoA year and a half later, in March 2021, new exploratory talks began after the Biden administration's position on Venezuela allowed the parties to negotiate a Memorandum of Understanding (MoU), which led to the launch of a new negotiation process, starting in August that year. On 5 August, the Mexican President, Manuel López Obrador confirmed that Mexico would host talks between the government of Venezuela and the opposition (Reuters, 2021) and, a few days later, the Norwegian government confirmed its involvement with a tweet (Ministry of Foreign Affairs, 2021a). The new negotiation process was launched in Mexico City on 13 August, with Dag Nylander as chief facilitator, Jorge Rodríguez representing the Venezuelan (Maduro's) government, and Gerardo Blyde representing the Unitary Platform (the opposition). A MoU —which I refer to in more detail in section 5.3— was released, defining the objective, agenda, method, and composition of the negotiation team. The Norwegian minister of Foreign Affairs, Ine Eriksen Søreide, declared in a press note that the parties were ready to negotiate constructively and that, in the process, they would consult members of civil society as well as political actors. She also noted that there was mutual agreement on the sensitive nature of the negotiations, which was necessary for giving the parties space to make progress (Norwegian MFA 2021b).A second round of negotiations took place at the beginning of September 2021. The parties released a joint statement reporting that two agreements had been reached, the first being to act jointly in the claim of Venezuelan sovereignty over Guyana Esequiba, and the second, a "partial agreement on the social protection of the Venezuelan people". The parties conveyed that the points to be addressed in the following round of negotiations would be "respect for the Constitutional Rule of Law", protection of the national economy, and measures for the social protection of the Venezuelan people.Between the second and the third rounds of negotiation, Erna Solberg, the Norwegian Prime Minister, spoke at the UN General Assembly on 21 September, referring to Venezuela as a country where human right violations were occurring. Her comment was criticised by Dag Nylander as it could, he said, damage the credibility of Norway's role. In a tweet on 25 September, the MFA reaffirmed its commitment as an impartial facilitator in the negotiations and declared that the statement in the UN should not be interpreted as being inconsistent with that (NRK, 2021). The Venezuelan government responded to this diplomatic hitch with a slight delay in proceedings when its representatives arrived one day late at the negotiation round scheduled in Mexico from 24 to 27 September, but which finally took place after 25 September (Euronews, 2021).After this third round of negotiations, the parties released a new joint statement, focused this time on the issue of inclusion and, specifically, on the need for a gender focus in the negotiations, identification of inclusive consultation mechanisms for political and social actors, and condemnation of xenophobic attacks on Venezuelan migrants that had recently occurred in Chile. According to an article by Diego Santander in the Spanish newspaper El Mundo (2021), this third round was so fraught with problems that no specific agreements were reached. Maduro's delegation insisted on its plans to include Alex Saab in the negotiation. Saab, a Venezuelan businessman, was accused of being Maduro's front man, and a key figure in the international economic and financial activities to circumvent the U.S. economic sanctions against his government. However, Saab had been arrested for money laundering in June 2020 in Cabo Verde and was extradited to the U.S. on the weekend of October 16.Negotiations, set for 17 October, were suspended on 16 October when the Maduro government decided not to participate in the next round of negotiations, because of Saab's extradition, which Jorge Rodríguez referred to as a "kidnapping" as it had been carried out "without a warrant and without due process" and accused the U.S. of trying to prevent the dialogue (Gilbert, 2021). The Norwegian government then tweeted that it was still convinced that the negotiations were the only solution for Venezuela, and that it would keep working to encourage the parties to continue (Norwegian MFA, 2021c). In Bull's opinion (2023), while the U.S. system may have its faults, the legal proceedings are independent from political powers so, on that occasion, there was little that U.S. politicians could do to stop the extradition.2022 — 2023: talks after the beginning of the war in UkraineIn March 2022, a new chapter of the dialogue began after the Russian invasion of Ukraine. A U.S. delegation formed by members of the Department of State visited Caracas to meet with the Venezuelan government and discuss an eventual isolation of Vladimir Putin. Some analysts also indicated that Venezuela was seen as a possible alternative oil supplier if the U.S. opted to restrict oil exports from Russia, which meant that removal of the sanctions on Venezuela could be considered (VOA, 2022a). Indeed, in May 2022, the U.S. announced that economic sanctions against Venezuela would be eased as a gesture in favour of reactivating the dialogues and also allowing the U.S. company Chevron to negotiate potential future activities with the state-owned oil and natural gas company PDVSA (Agobian, 2022). According to the Norwegian MFA (2023), these actions were a catalyst for the reactivation of the negotiations.Immediately after the announcement, Jorge Rodríguez and Gerardo Blyde met to discuss renewal of the talks (Ocando Alex, 2022a) but, by the end of May, according to Reuters, the Venezuelan government had demanded the withdrawal of Norway as a facilitator, and the presence of Russia (formally an accompanying country in the negotiations after 2021) as conditions for reactivating the negotiations. However, convinced that the Norwegians were their only guarantee for a successful process, the opposition disagreed (Oré, 2022). Bull (2023) specifies that the stance of the Venezuelan government might have been because it saw Norway as taking an excessively "pro-allies" position after the start of the war in Ukraine. She adds that Norway prefers to involve Russia and other big powers in the negotiations rather than excluding them, as they would provide legitimacy to the Mexico talks as the only acceptable platform for solving the Venezuelan political crisis. When interviewed, David C. Jourdan of the Norwegian MFA (2023), made it clear that Norway was never asked to relinquish its role as facilitator. Management of the process resides with the parties, which have remained committed to the MoU that names Norway as the facilitating country.On 21 and 22 June 2022, the Norwegian government held the Oslo Forum, an annual retreat focused on conflict mediation and peace processes. Around 100 conflict mediators, experts, peace process actors, and high-level decision makers from around the world gathered at Losby Gods Manor with the goal of sharing their experience on conflict resolution and peace diplomacy (Norwegian MFA, 2022). Among the peace process actors who attended the Oslo Forum were Jorge Rodríguez and Gerardo Blyde. A Norwegian source told VOA (2022b) that it was "probable" that the conversations would be initiated again, but "not immediately".On 14 September 2022, a group of 18 countries from the Americas and Europe agreed to call upon Maduro and the opposition to urge a resumption of the negotiations in Mexico (Ocando Alex, 2022b).Official negotiations began again on 26 November 2022. This time, a joint statement was issued indicating that the main agenda of the meeting would be social protection of the people. A partial agreement was reached, in which the measures agreed upon were: 1) creation of an organism to implement specific actions and programmes for the social protection of the Venezuelan people (Mesa Nacional de Atención Social, or MNAS); 2) creation of an organism auxiliary to the MNAS to evaluate its processes and the effects of implementation of the measurements adopted; 3) definition of the social areas which, requiring the most urgent attention, needed to be addressed through specific programmes, in particular the public health system, the national electrical system, development of the World Food Programme, educational infrastructure, and rebuilding of the infrastructure damaged as a consequence of the torrential rains in the latter half of 2022; 4) requesting from the UN support for the design and creation of a fund for social support of the Venezuelan people; 5) identification of frozen assets belonging to the Venezuelan state that might be progressively accessed and incorporated into this fund; 6) creation of a commission to assess and verify implementation of the agreement.After this meeting, the negotiations stalled again when the Venezuelan government accused the opposition of not complying with the agreement reached but, mainly and above all, because the frozen US$3,000 million that were to be incorporated into the Fund for the Social Protection of the Venezuelan People had not yet been released (August 2023). According to Maduro, this was a condition sine qua non for resuming the talks. The Colombian president, Gustavo Petro, organised a conference on 25 April 2023 in Bogotá, with representatives from numerous countries to discuss the Venezuelan situation. The shared positions of the Venezuelan government and the opposition were explained to the international community, in particular regarding the removal of sanctions, free elections, and reactivation of the peace talks. One of the shared positions for renewal of the talks was that of establishing the Fund for the Social Protection of the Venezuelan People (Ramírez Vargas & Alcalde, 2023). The message that came out of the Venezuela Conference of Bogotá was very clear: the UN trust fund for Venezuela should be set up as swiftly as possible. According to a Reuters report by Spetalnik, Sequera and Armas (2023), on 19 May the Biden administration notified the UN that the money could operate within the U.S. financial system, and that there would be no risk of creditors seizing it to repay the outstanding Venezuelan debt. Accordingly, the UN-administered fund could have been operative at the end of May 2023. However, the decision to establish the trust fund ultimately lies with the UN Secretariat in New York and some insiders allude to the complexity of the process involved and stress that establishing the fund depends on a number of factors. As of late August 2023, it had not been established by the UN. 5.2. Norway's distinctive approach to peace diplomacyIn an interview for the Centre of Humanitarian Dialogue, when asked about the distinctive approach of Norwegian diplomacy in international conflicts, Dag Nylander (2020) identified four main elements: (a) collaboration with Norwegian and international NGOs, (b) low-key diplomacy, (c) long-term commitment, and (d) the ability to make quick decisions.[5] In this section, these four elements will be briefly discussed.Norway's distinctive approach to its engagement in peace processes and with non-state actors was defined after the decentralisation of its foreign policy in the early 1990s. Humanitarian assistance and development policies called for closer cooperation between the Norwegian MFA and non-governmental actors and, according to Lehti (2014), this approach was extended to the area of peace-making. In the 1990s the Ministry responded positively to proposals and initiatives from various NGOs and well-connected individuals with regard to conflictive areas. The range of actors involved in peace-making was broadened, and Norway was then able to act beyond the bounds of government-centred diplomacy with a distinctive, more informal approach to peace diplomacy. Ann Kelleher and James Taulbe (2006) refer to this approach as "Track I½ Diplomacy", understanding Track I diplomacy as that with official representatives of governments and Track II diplomacy as that involving unofficial representatives and sectors of the civil society. An important feature of the collaboration between the state, NGOs and research institutions is that it is extensively funded by the state (Bandarage, 2011). Indeed, some Norwegian NGOs receive more than 90% of their funding from the state which, in Kelleher's view (2006), almost makes them quasi-governmental organisations.As for low-key diplomacy, Nylander (2020) affirms that activities pertaining to peace diplomacy rarely appear in the news, and that they are discreet and unnoticed, often with the involvement of low-level and mid-level diplomats, an approach that allows flexibility in seeking opportunities and in dealing with problems with relative freedom.Norway's long-term commitment to peace diplomacy is based on a broad political consensus for the promotion of peace and reconciliation. Hence, changes of government will not influence the country's engagement in any given conflict. According to the MFA (2000), the goal is not only ending violence but also support for economic, social, and political processes that lead to durable liberal peace in the country concerned.Finally, the ability of Norwegian diplomats to make quick decisions stems from the smallness of the country, not only in terms of population but also social distance. Dag Nylander (2020) mentions that the distance between a diplomat in the field and the ministry of Foreign Affairs is very short, and that it takes just a quick phone call or a text message, sometimes directly to the Minister, to obtain any clearance that may be needed. 5.3 Norwegian approach to facilitation the Venezuelan peace processNorway's approach to facilitation in Venezuela is consistent with its work in other peace processes. It began with secret talks between the parties (low-key diplomacy) and then, having advanced towards a more public and official format, it was formalised with the MoU signed in Mexico on 13 August 2021. In the MoU, the parties defined the agenda and methods for the talks. David Jourdan of the Norwegian MFA (2023) highlighted the importance of this Memorandum, which contains not only the agenda and format for the negotiations, but also a shared vision of the process and the country.As for the method, it is important to mention that it is based on a "nothing is agreed until everything is agreed" principle (comprehensive approach), although partial agreements can be reached if the parties consider that a subject has been sufficiently discussed and urgent action is required. This was the case with the two partial agreements on the Guyana Esequiba, and Social Protection of the Venezuelan people signed at the end of the talks in Mexico. This approach has its advantages, such as ensuring "big picture" negotiation, but it also comes with the risk the parties can renege anytime on anything they have agreed to. It was first used in other peace processes including Britain-Ireland in 1995, Palestine-Israel, and in Cyprus and Colombia. The Norwegian MFA (2023) emphasises that understanding the needs of the parties and ensuring that they are in charge of the process, has been key to making progress throughout the negotiations. The Venezuelan conflict is political in nature and requires political solutions, and the negotiation process provides a confidential space where the two parties have an opportunity to reconcile their interests. David Jourdan, sharing the MFA's approach to the political process, points out that Norway has probably been a more active facilitator in the Venezuelan negotiations than in other peace processes.An essential point of the MoU is participation, as it establishes mechanisms of consultation for political and social actors. The aim is for the process to be as inclusive and legitimate as possible. However, there is little information available as to whether this is actually the case and David Jourdan (2023) admits that it is not yet possible to speak of results in this area.Moreover, it should be noted that the Norwegian approach to facilitation, based on discretion and confidentiality, is one thing and how the parties actually behave is quite another matter. On more than one occasion, as can be seen in several documents and declarations, the Norwegian government has emphasised the need for the parties to be careful with their public declarations. In an interview with El País in February 2023, Anniken Huitfeldt, Norwegian Minister of Foreign Affairs, wryly acknowledges an anecdote sometimes repeated by high-profile Venezuelan politicians, according to which politicians will normally control themselves in public but, in private, tell someone else what they really think but, in Venezuela, the opposite occurs: what is said in private becomes amplified in front of a microphone (Lafuente 2023). Vicente Díaz, former director of the Venezuelan National Electoral Council, who participated in the talks held in the Dominican Republic, Oslo, and Barbados says that, since the process in Mexico was "very public" (as occurred in the Dominican Republic), it created difficulties for the parties, since national and international expectations were generated, which meant that more attention was given to audiences than to the talks (openDemocracy 2022). 5.4 Norwegian interests in VenezuelaIn this section and in keeping with the theoretical framework described above, I discuss four possible reasons for Norway's mediation in the Venezuelan conflict: (a) peace and stability (value-oriented diplomacy), (b) reputation, (c) political interests, and (d) economic interests.Value-oriented diplomacy focused on peace promotion makes sense for Norway, a country whose identity as a peaceful country and peace broker has existed at least since the late 19th century. Those values are so widely embedded that a broad political consensus exists among the population over a peace promotion policy, supported institutionally and by an extensive network of non-state actors coordinated by the state. Norway's constructed identity as a peace broker (especially intensified since the 1990s) means that the country acts as such. Moreover, promotion of such values makes even more sense when security has become globalised, and when a conflict in a faraway country can have humanitarian, political, economic, and ecological consequences in distant parts of the world. In this sense, value-oriented diplomacy may acquire realist motivations although, according to Bull (2023), this is discourse that appeared, above all from the 1980s, to justify Norway's involvement in peace processes. One of its proponents was the diplomat and former Labour Party politician, Jan Egeland.Ensuring peace and stability in Venezuela could, for example, (1) help to mitigate the external displacement crisis, which mainly affects neighbouring countries like Colombia and Ecuador as well as the U.S. and others in Europe, with all the humanitarian and economic consequences for those receiving refugees; (2) ensure Venezuela's participation, as a democratic state, in international organisations, thus promoting democratic values and human rights; (3) promote social and economic development in the country, which would create value for its nationals as well as attracting international investment and; (4) finally, through social and economic development, reduce the presence of paramilitary organisations in the country, including the Ejército de Liberación Nacional (ELN), which is involved in drug trafficking. During the interview with David Jourdan (2023), we shared these points and he replied that this may well be so, but that such possibilities could also arise as a consequence of a political settlement that includes the removal of the sanctions. He added that the main reasons for Norway's peace diplomacy are the goals of preventing and reducing human suffering, as well as contributing to peaceful societies and stability.Peace diplomacy does not give rapid results (when it actually gives results), but Norway sees it as a policy consistent with its values, and as one whose long-term effects are sufficiently relevant as to justify investment in it.When it comes to image and reputation, Norway's approach on peace has been used as a public diplomacy branding tool, together with the country's natural environment and gender equality, to solve one of the image problems of small countries: invisibility.Indeed, discretion and a low profile do not necessarily mean invisibility, and as long as the right aspects of Norway's peace diplomacy are emphasised in a public diplomacy strategy —for example its role as a facilitator, an engaged partner, and good multilateralist— the discretion that peace diplomacy requires would not be jeopardised (Leonard and Small, 2003). Success in mediation of the Venezuelan conflict would, of course, be positive for Norway's image as a peace broker, although this constructed image is also enhanced through pertinent media coverage mentioning the Norwegian involvement during the Venezuelan peace process. This can be explained by NRC theory since the Norwegian image is constructed not only through success in a certain process but also through the mediating process itself. To give one example, the Google search "peace talks Venezuela Norway" offers almost 4.85 million results, while the Spanish search with "mediación de paz Venezuela Noruega" offers 1.28 million results. Moreover, when Norway uses the word "facilitation"2 it transfers responsibility for the results to the parties, implying that it has the role of supporting and accompanying them, but it will not be responsible if the parties decide that they do not want to continue with the process. This safeguard for Norway's image as a peace broker applies to the Venezuelan case.Political influence has also been identified as one of Norway's possible interests. As Matlary (2003) notes, access to key international actors can result from Norway's engagement in peace processes, including in the case of Venezuela, especially in a context of international energy insecurity, and political tensions due to the high-profile conflict between Russia and Ukraine. In my interview with David Jourdain (2023), "close dialogue with key international stakeholders" together with increased political capital were mentioned as benefits that Norway could reap by engaging in Venezuela. He also pointed out that one of the key features of this conflict is the importance of the U.S. as an actor with the capacity to contribute to the outcome of the peace process.The U.S. is now particularly concerned to find new energy suppliers, and ensuring political stability in Venezuela could provide international legitimacy for oil and gas transactions with its government. Giovanna de Michele, internationalist lecturer at the Central University of Venezuela, told VOA that the best way to extract oil from Venezuela would be through U.S. companies, but the sanctions would have to be eased if this was to happen (Ramírez Vargas & Alcalde 2023). Norway offers an internationally recognised platform for making this possible: the talks in Mexico. It could therefore be a key actor in helping to resolve the political crisis in Venezuela while also supporting an ally, which would contribute to its status as a reliable partner of the U.S. However, as Matlary notes, it is difficult to quantify or define the scope of the access Norway gleans from its peace policy.Finally, with regard to economic interests, there are currently no Norwegian state-owned companies operating in Venezuela, although they can be represented through the investments of the Norwegian National Pension Fund3 in foreign companies that do operate in the country, for example, some Colombian companies, among them Bancolombia, Banco Popular, Banco Davivienda, and Cementos Argos. And, at the beginning of 2023, Ecopetrol, which is financed by Norfund, asked the U.S. for permission to negotiate with the state-owned company PDVSA to explore gas imports from Venezuela to Colombia (Quesada 2023). Among Norwegian investments in the U.S. are Chevron and Occidental Petroleum Corp, and the U.S. has recently given permission to Chevron to negotiate with the PDVSA and, at the end of 2022, a United Nations Commission on International Trade Law (UNCITRAL) court found that Venezuela was liable for discriminatory conduct in its payment of dividends from an oil and gas venture and ordered Venezuela to pay US$105 million to a Barbadian subsidiary of Occidental Petroleum Corp (Ballantyne 2022). If an improved political situation in Venezuela increases the revenues of these companies, it could also be positive for Norwegian investments.It should be added that, until 2021, Statoil (later Equinor), the national oil company of Norway, was present in Venezuela where it invested more than one billion dollars between 1995 and 2013 and participated in the Sincor heavy crude oil project with Total and PDVSA. However, due to concerns about the workforce and practical difficulties, Equinor pulled out of the project and transferred its 9.67% participation to CVP, a subsidiary of PDVSA, although it did keep its 51% stake in the exploration license of block 4 on Plataforma Deltana off Cocuina(Øye Gjerde, n.d.). Accordingly, Equinor participation in Venezuela is currently on hold but a greater presence in Venezuela of Norwegian companies, in particular from the oil and gas sector is possible if the country's situation improves.To sum up, although economic links between Norway and Venezuela do exist, they would seem to be limited and not sufficient to explain Norway's participation as a facilitator in the Venezuelan peace process. 6. CONCLUSIONSThe core question of this study is why and how does Norway facilitate the Venezuela peace talks? The results suggest that, for Norway as a facilitator of the Venezuelan peace process, the main goals of mediation-as-foreign-policy are humanitarian, security (better understood as promoting stability in the region), projection of its image as a peaceful nation and a peacemaker, and of its status vis-à-vis key international actors (especially the U.S.).All these goals can be explained through the Holsti's theory of National Role Conceptions (NRC) and Norway's own role prescription as a small, democratic, and peaceful nation, which means it would promote these values through altruistic (idealist) and non-altruistic (realist) actions and perspectives.Interestingly, economic factors do not seem to play a major role as a mediation-as-foreign-policy objective. The economic ties between Norway and Venezuela are presently not significant and, thanks to the diversification of the investment portfolio of the Norwegian National Pension Fund, Venezuela only represents a very small part of Norwegian economic interests.It is therefore relevant to consider the importance of constructivist aspects such as national values and self-conception in shaping the foreign policy of small countries, despite the apparent predominance of realpolitik aspects in an international context of increasing competition. These constructivist aspects offer key information for understanding and explaining the behaviour of small countries and should not be overlooked.Besides, it is worth reflecting on the definition of a mediation success in real, and in mediation-as-foreign policy terms. In the real sense, mediation is successful when it produces long-term reconciliation between the parties, in the eyes of a domestic audience while, for an audience external to the conflict, mediation may be successful simply when a peace agreement between the parties is signed. Meanwhile, for the mediating country or its allies, a mediation is deemed effective when foreign policy objectives are achieved. The approach used by Norwegian mediators in the Venezuelan process is similar to that of previous peace processes. It starts with the organisation of secret meetings and then advances towards a more public and official format. However, some distinctive traits of this peace process have been (1) a somewhat more active role of Norway as a facilitator when compared to other peace processes, (2) the weighty influence of the U.S. in causing setbacks or advances in the negotiations , and (3) premature publicity of this process, when the parties have been too eager to share their views with the press and the public, which may have been an obstacle for achieving progress. Despite these challenges, as of November 2023, Norway has continued to honour its long-term commitment to achieving a peaceful solution to the Venezuelan conflict.This study has created a first timeline of the Norwegian involvement in the Venezuelan peace process by means of consulting information in primary and secondary sources and, when relevant, adding further details obtained in interviews with two experts. This timeline provides an overview of the main milestones of the peace process while highlighting Norway's role as a facilitating country. Possible reasons for its engagement in the Venezuelan peace process have been identified. At a tactical level, the moral and security elements seem to be a high priority for people working in the field. These actors have considerable expertise in conflict resolution and perform their duties diligently. At a more strategic and state-centred level, besides the moral and security components, attention is given to building political capital by means of offering an attractive image to international stakeholders, especially close allies like the U.S. This is, therefore, an excellent example of the importance of peace diplomacy as a soft power tool for a middle-level country like Norway.The limits of the study arise from the nature of an ongoing mediation process. Since silence sometimes carries more weight than words and as discretion is necessary for the process to move forward, only limited information could be directly obtained from relevant actors in the peace talks. In terms of Norway's interests in certain areas, the limits of qualitative methods have not allowed quantification of the importance of each of these interests. The aim of the interviews was to obtain in-depth information that could confirm that such interests exist, and to provide distinctive details that might enrich knowledge of this peace process, rather than quantifying the results. Finally, now that Norway's possible interests as a facilitator have been identified, future research could be addressed at quantifying the weight of each of them in Norway's peacebuilding policy over the last two decades. 7. ReferencesAggestam, Lisbeth. "Role Conceptions and the Politics of Identity in Foreign Policy". ARENA Center for European Studies Working Paper, vol. 99/8 (1999). 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"Idealism in international relations" in: Dowding, Keith (ed.) Encyclopedia of Power, Thousand Oaks: Sage Publications, p. 332-333.Notes:1- Originally consisting of 12 Latin American nations and formally created on 8 August 2017, the Lima Group is a multilateral body whose goal is to explore mechanisms for a peaceful solution to the political crisis in Venezuela and restoration of a democratic order (Government of Colombia 2017).2- In this study, I use the terms "mediation" and "facilitation" interchangeably. However, mediation normally involves a formal mandate from the parties of a conflict, covering involvement in both the substance and process of the negotiation, while a facilitator is less directive (Greminger 2007).3- The Norwegian National Pension Fund, the world's largest sovereign fund, has investments in over 9,000 companies in 70 countries (Oljefondet n.d.).Key words: Venezuela, Norway, national role conception, mediation, peacebuilding, foreign policy, conflict resolution

Part five of an interview with Robert and Joanne Frigoletto. Topics include: His father's dental practice. How dentistry changed between Robert and his father's time. Dentistry and insurance. How Robert got into pediatric dentistry. What it means to Robert and Joanne to be Italian. What it was like when Robert and Joanne moved to Leominster, MA. Finding a church to join. Italian cooking. Discrimination and derogatory ethnic terms. ; 1 ROBERT: How is it different? I guess, I don't know. LINDA: Oh, I guess I'll just give a hint. I remember last time… SPEAKER 1: Yeah, I'm just gonna -- not saying anything different. LINDA: I guess remember last time you had mentioned… ROBERT: Two generations? LINDA: Well, more, more that they established more of a relationship you had thought, your father and his, his customer. Or the patients or whatever. ROBERT: The patients, yeah. LINDA: And by the time you came along it was more a business relationship. SPEAKER 1: Yes, that's what I was gonna say. ROBERT: Yeah, I think the culture changed then, the insurance changed then. SPEAKER 1: Exactly. ROBERT: You know, they weren't paying the bill all the time anymore, I guess. But then I get… SPEAKER 1: It was on a professional level more than… ROBERT: Yeah, it was more of a professional level. LINDA: But can you give me some examples of your father… again, last time you had mentioned that some, some of these people just couldn't afford the bill. ROBERT: Sometimes they bring in the eggs and the, from the chickens, and they'll bring in the chickens. SPEAKER 1: [Laughter] ROBERT: Then they couldn't bring in the eggs. [Laughter] SPEAKER 1: [Laughter] ROBERT: Really, my life, we had eggs for the rest of our lives here, really. SPEAKER 1: [Laughter] ROBERT: But right. My, my dad used to do a lot of work for these -- 50 cents and some dollars. And I remember coming from dental school in '63, when I got out, and I thought I had a hard time 2 learning the fees, they were the same as we were charging in the clinic in Chicago, and that was like three and four dollars a filling. My father had the same fees then. SPEAKER 1: He had clinic fees instead of Boston [buttons]. ROBERT: Instead of Boston places. Yeah, certainly now Boston places and places around here about the same. SPEAKER 1: They're the same because it's all covered by insurance. ROBERT: Yeah, well, different class. So I guess he had a lot of people who are paying him on time, and those people really appreciated the doctor and patient relationship. And a lot of them are friends, and my father used to use a lot of his patients to do work, and… SPEAKER 1: Yeah, I think that was more prevalent then… ROBERT: It was more prevalent in those days where people used to use… SPEAKER 1: And you kind of… ROBERT: … their own group back and forth. But my father used to say -- there's a great quote, "If you keep spending money in town it'll eventually get back to you." That was probably a good -- he always used to tell me that. Keep using the local people in town, and it'll eventually get back to you. LINDA: That sounds good. ROBERT: Yeah, I think that's -- that's a quote that's gonna make the CD. SPEAKER 1: [Laughter] LINDA: Well, if you don't pay extra, I don't know. ROBERT: … out of all the quotes. LINDA: I don't even know about… SPEAKER 1: Yeah, right. We… LINDA: You know, we don't know. ROBERT: Right. We don't know what that means. LINDA: We don't know. ROBERT: Hidden information or whatever, that's the one or two phrase out of all of this.3 LINDA: Oh, but don't be discouraged because, again, I think… ROBERT: Oh, I'm not discouraged. LINDA: … there are more… ROBERT: I'm just talking about it, you know. SPEAKER 1: I think it's just wonderful that it's written down, and especially, and I think I mentioned this last time, in the book that we've done called City in the River, that was one of Fitchburg, the section on the Italian, the Italian section in the book, left out his father. They mentioned the other brothers, the other brother and sisters, but his father was left out. So it's nice that he's gonna be in some archives. ROBERT: I think that was a political… SPEAKER 1: Yeah, there was a … ROBERT: … it was -- for my father being involved in politics a little bit, there was some stuff. But what was… SPEAKER 1: But the Jewish section they mentioned him. There's two doctors… ROBERT: Well, that's because of my mother… SPEAKER 1: … that's Dr. Van and Dr. Phil, they mentioned Dr. Frigoletto in the Jewish part of the book. ROBERT: My mother was such a social being. SPEAKER 1: Well, they mentioned that, that's why she came here. Now… ROBERT: Everybody loved her. She was just huggy. SPEAKER 1: No, but they mentioned her because of your father's instrument on the incumbency, so it was mentioned in that part of the book. ROBERT: [Brilliant] thing. SPEAKER 1: But it's nice to have this in history. Like I say, who knows, great, great, great grandchildren, someday, may wanna find out. ROBERT: Yeah. LINDA: Oh, but it's not -- certainly that, but it's the people that wanna learn about, let's say, the history of Italians or the history of Leominster and Fitchburg. It's really for our reviewing.4 SPEAKER 1: Absolutely. And that's important, I mean, I think the more of us ought to be a little more connected with history somehow. This generation sometimes is not too interested; they're only interested in here and now. ROBERT: And the only -- the other thing that may be interesting was he had a brother and sister that came here from Grandpa, lived here for a while, Lee Marie. SPEAKER 1: Louise… Louise Frigoletto. Grandpa Frigoletto came here from Italy. ROBERT: Grandpa Frigoletto had a brother and sister from Italy who came to Fitchburg for a year or two. SPEAKER 1: A year. Didn't… ROBERT: … and that both of them ended up in California. The last time I was still there, we got to meet them about 15 years ago for the first time. They came out to my daughter's wedding, and we still talk and write letters, and [unintelligible - 00:05:11] see each other probably 'til we die. We found them too late. Wonderful Italian family. SPEAKER 1: Yes. They -- now, his parents have gone off to visit them. I never… ROBERT: The never talked much about it. I knew they went, but, you know, they came home with some pictures and by the end of the week that was it, and I never remember them calling or doing -- and yet we, you know, we went up there and struck up a nice relationship, and to this day we're constantly in touch. But somehow they didn't like they didn't like the area, and what's interestingly, culturally, I think, is that the brother, so I understand, didn't like it here and saw an ad in the Boston Paper from California saying come out and work in our produce farm, and if you spend a year with us and you work hard, we'll give you an acre of land. For five years or three years or some time, and that's what this brother 5 did, and kept getting acres of land, and now -- out in [Los Baños] you'd look like this, as far as you can see, hundreds of acres of produce that he produces… SPEAKER 1: Yeah. LINDA: Mm-hmm. SPEAKER 1: Well, now, do they have Frigoletto, or are they… ROBERT: No, they're Frigolettis… SPEAKER 1: They kept the old… ROBERT: They're the Frigolettis. SPEAKER 1: Frigoletti, right. ROBERT: Hmm. SPEAKER 1: Yeah. LINDA: Oh, yeah, but they would be, right…? SPEAKER 1: Right. LINDA: …. because… ROBERT: Because they left a year or two after Grandpa. My father might've been, you know, five years old or born recently or something like that when they left. And the… SPEAKER 1: But there's a family resemblance. LINDA: Is that…? ROBERT: Oh, I wish. I walked… SPEAKER 1: Watch. He walked like him. ROBERT: I walked into the room in California, and one of the daughters turned around and said, "You look just like Uncle…" SPEAKER 1: Tony. ROBERT: Uncle Tony, who used to be her -- Uncle Tony had died recently just before we got there, right? Showed me pictures of Tony… SPEAKER 1: They're your father's first cousin. ROBERT: My father's first cousin. I looked at the pictures and go, "Wow!" SPEAKER 1: Yeah.6 ROBERT: And I guess one of us, one of the daughters, one of the daughters' daughters who came to the wedding, yeah, and met me for the first time. This Tony used to send her money when she was going to college, was her favorite uncle, you know, always slipping the -- never met me. When she met me she took a breath because she thought Tony came back to her. And she told me that after, just for a second, because you turn around they introduced you, she says, "I took a deep breath because that was my favorite uncle. And he -- and for a second there he was again." So we knew we were the right relatives. SPEAKER 1: [Laughter] LINDA: [Laughter] ROBERT: So that's -- I don't know if that's be of interest to anybody at all. But I think the produce going and being -- and now, doing very well. He says most of the lettuce you get back East comes from us. SPEAKER 1: They made… ROBERT: … big bucks. SPEAKER 1: Big money. LINDA: Wow. SPEAKER 1: They really value the land. ROBERT: Yeah, they'd really lorded it then. LINDA: So getting back to dentistry, how did insurance change the practice? ROBERT: He didn't have that 50 cents and a dollar a week, come and get in do free work as much because all of these poor—and there are poor people who are now on welfare, which is some kind of insurance, right? And insurance paid now some of the things that were deductibles and back pays, but it separated the trust factor, and now we weren't doing so many things for free or discounts or 15 kinds of people, because we don't have to, we would get it from the insurance. But you'd always get less with the insurance with 7 all these complaints about the things you would choose to do and put doubt in people's minds. So now the relationship with the doctor who could do no wrong, which sometimes I guess he did, and insurance company always looking for their stockholders, and they have different goals, so you've got -- poor consumer was in the middle, and the relationships are more business than personal, aren't they now? So that's what happened to medicine. When I heard that medicine sometimes -- a lot of times the insurance companies would figure out the price of an appendectomy, say, and they get this from the auto insurance business. I heard this, and I think it's true that most doctors can do an appendix in 33 minutes, and it'll cost the hospital X amount of dollars, and they figure it out. And that's what you do when you got a big car fix. They say it takes 34 minutes to do this and this is the price you get for it. It doesn't matter if it's complicated or not. Because a car is not a person and doesn't have the history of diabetes or cardiac or whatnot, you know, you replace a windshield in a car, it usually goes pretty much the same way every time, not true with people. So this insurance really got kind of crazy. Now they've come up -- well, this is not even cultural -- well, this is cultural. They've come up with a new thing now, evidence-based medicine that will be coming through -- it's starting to trickle in. If you don't perform, if you don't -- say you come to me with a certain disease, certain problem, and I don't solve it in one of the three or maybe one of the only ways that most people would solve that, the insurance won't pay for it because it's not evidence-based. It has to be proven that that particular way of solving the problem is the way that most people solve it. So that's gonna take all of the 8 entrepreneur out of this. And just what they've done with the drug companies, they stifle some of the research because the people, the drug companies can't get back their dollars. So all the medicines that didn't work out and all the lawsuits they got, so they'd stopped doing a lot of extra research and the progression, and the speed of new things coming out is slower. And the same thing is gonna happen in medicine, I would guess, with evidence-based medicine there's gonna be a stifling. On the other hand the protection of crazy medicine, so you get both sides, don't you? LINDA: You hear much of that…? ROBERT: You get a protection… LINDA: Crazy medicine? ROBERT: I don't know. LINDA: Let's keep it at dentistry. ROBERT: Yeah, at dentistry? Yeah, this is people of all levels, but less and less now. Most dentists are pretty proficient. Yeah, I think in my father's day there was some bad ones around, less skilled ones around. But I don't know of any now, everybody's pretty good. LINDA: So did your father determine procedures as much in the same way you did, or was it, was insurance even determining that for you? ROBERT: Ah, no. I would not let insurance determine that. I would tell the patient the best thing, give them their choices, tell them what the insurance would pay, and if they didn't pick the worst one I'd kinda go along and do it. If they picked the worst procedure I'd tell them go someplace else. I think in my father's day, my father would pick the procedure that he thought the person could afford. That's what you're looking for, remember we said that. LINDA: Mm-hmm. ROBERT: And then give them that procedure rather than letting the patient make up their mind, because I have found that some of the poor 9 people want the best medicine, and some of the richer people don't always want the best medicine. LINDA: How did the instruments change between your father's day…? ROBERT: Surprisingly a lot of the same stuff, but two things that changed the most were the high-speed drill. Let's see, just about in the early '60s when I was getting out of school, they had this air rotor, you know, air-driven turbine rather than the old mechanical thing you saw the string going around turning the pulley. Krrrr-krrrr. SPEAKER 1: Grinding away. [Laughter] ROBERT: Right, and now it's like painting, little brush. I mean, it's really air… air-quick-caning. As you can remember now, going to the dentist, you don't feel the pressure anymore. You just hear the sound. If you forget the sound that'll be all set. The other thing is the plastics, all of the adhesives and the kinds of plastics and fiberglass materials. That was always a boring subject, dental materials, is now the hot subject, because every six months they're improving all of these white fillings, so to speak, which they haven't got yet perfected but they're getting closer every year. LINDA: Oh, wow. SPEAKER 1: And the other thing besides the material, I mean, the procedures they do, the procedures that you do that your father didn't do with children? ROBERT: Ah, yeah, the specialties of -- but that's true in medicine in general, the specialties have become more important and accepted, except you can't get this under the specialist now if you're in an HMO. [Laughter] LINDA: True. True. ROBERT: You might be going back to the generalist because it's less costly. But now we -- my brother and I would say the same thing, we 10 would get referrals from general doctors for problem cases that, to us, were not really problems because we dealt with them every day. And he used to say the same thing, he used to get problem cases that were routine. But we had extra training, and that's what specialists are for. I mean some percentage sometime of his work. LINDA: Did your father deal mostly with problems or maintenance? ROBERT: Father dealt mostly with problems, because a lot of people would come only when they had a problem. Although he was -- he would deal with a lot of six-monthers that were on maintenance. SPEAKER 1: I think it was pretty evenly divided. ROBERT: Yeah. But certainly, for a time in my dental career, maintenance and prevention became really most of my practice. As a pediatric dentist that was -- prevention was really strong, stronger than most practices. And then, now the insurance companies are in now trying to dilute a lot of the preventive things that we're doing in medicine. And the -- what do you call it? SPEAKER 1: Pendulum. ROBERT: The pendulum will swung back because they're gonna get caught ten years down the line with more expensive diseases because they didn't wanna pay for the prevention. SPEAKER 1: I think there wasn't much education when your father was practicing, so people wouldn't… ROBERT: People -- yeah, less television, less news, less -- now you can't do anything because it's out in the news, they tell you every week something new. SPEAKER 1: So a lot of his patients were problems. ROBERT: Yeah, now the drug companies are advertising directly to the consumer. The hospitals are advertising directly to the consumer – never had that 25 years ago. Looked like the doctor make the choice, which hospital to go to, which medicine to use. Now, 11 people go into doctor and say, "I wanna go to hospital A, and I want you to use pill B." SPEAKER 1: I just thought of something that might be important. Your father, Scott, is the… first of all… ROBERT: The dental staff at the Burbank Hospital. SPEAKER 1: Burbank Hospital. That's what you… ROBERT: That's right, yeah. He and Dr. Beckman were… SPEAKER 1: There were no oral surgeon in town… ROBERT: Well, no. SPEAKER 1: … they used to do the oral surgery. ROBERT: My father was -- yeah. My father was [unintelligible - 00:18:01] surgery. SPEAKER 1: Mm-hmm. I think in his other life he would come back as an… ROBERT: Back as an oral surgeon. SPEAKER 1: Yeah. ROBERT: Yeah, I learned a lot of oral surgery from my dad. SPEAKER 1: Uh-huh. ROBERT: And I think he learned by the gut of his -- how do you say that? SPEAKER 1: Pleat of his pants. ROBERT: Pleat of his pants. SPEAKER 1: Mm-hmm. ROBERT: Right. You read about it and then you practice it, huh? LINDA: Then you can just… SPEAKER 1: Confident. ROBERT: Yeah, they were no -- oh, very good. Very good at tooth extractions, and a lot of people would come in. They didn't have root canals in those days, right, so you'd end up taking out the tooth. SPEAKER 1: He wasn't doing major facial surgery. We're talking of… ROBERT: No. Doing internal, oral… SPEAKER 1: Yeah, root canals…12 ROBERT: Yeah. SPEAKER 1: … extractions, yeah. LINDA: Well, I was going to ask you about pulling teeth. It seems as though people back then would just have their tooth pulled… ROBERT: Tooth pulled out and not saved, and nowadays, people are saving their teeth. Maybe years -- in his early practice, how that 70 percent of the people had full dentures, huh. Population maybe over 50 percent certainly… SPEAKER 1: Really? ROBERT: … had full dentures, and now it's down to like 25 percent. And I can remember teenagers coming into his practice when I was there the first few years and saying, "I want all my teeth out," 16, 17 years old, and my father would refuse to do it. And two months later he would tell me he would see them with dentures. LINDA: Now, why would they do that? ROBERT: Because they were here to have it made, they had money to fix them, and someone told them just get them all out of teeth and get dentures, and what a terrible thing. And my father wouldn't do it, and a number of people wouldn't do it, but I guess there were two or three dentists around who would do it. My father says he'd always see those people six months later with dentures. He used to kick them out, "Hang on to these." They'd come in and ask that [unintelligible - 00:19:51]. SPEAKER 1: Again, it's… ROBERT: But I know I used to see a lot of 16-year old kids taking out one tooth at a time, and 8 months later taking out the other one, and a year later another one would go. And I know a couple of people today that are running like that. [Laughter] LINDA: Right. SPEAKER 1: Well, as long as it's a couple that…13 ROBERT: Yeah. Well, see, I'm seeing it now in Florida when I volunteered at an indigent clinic, in Florida, during the winter. Seeing the same thing now with all of the immigrants that have come in over the past 10 years and the minorities. They're really back to the '50s dental education-wise, because these minorities they go and have a toothache and have it taken out, and I see the same thing happening as what's happening back in my early days. LINDA: Now, is that because they don't have the money or the education or both? ROBERT: Both. Both. They come from third world countries, and… you know, we had a couple of dentists in town, they go every year, over to -- where do they go, Bangladesh or something? SPEAKER 1: No, no, no. They go to El Salvador. ROBERT: El Salvador? SPEAKER 1: I think. ROBERT: And he'd see people standing in the line. They walk all night for six, eight hours to be at the clinic early in the morning at the tent to have teeth taken out because they had been suffering with toothaches for months. And there's -- every morning there's a line of people, he would say. SPEAKER 1: Or Colton tells a… ROBERT: He says over there that's all we can do. And I think I mentioned to you last time, you know, people in Colombia who said, "Let's get… let's pool some dollars and get some old equipment and get it over there to the clinic in Colombia, and the Colombian doctor who was working with us in Miami said, "Don't bother, they'll get stolen within 24 hours." LINDA: Hmm. I don't remember you mentioning that. ROBERT: Oh, didn't I? LINDA: I do remember you mentioning Florida. ROBERT: Oh. So you never know.14 LINDA: See? So it's coming back to you. ROBERT: Yeah. We're trying to get a grant passed now. I sent her the stuff, a lady has the clinic, and see if we can get Rotary and Kiwanis and all of those groups involved in helping out some of the poor people in Florida. SPEAKER 1: Yeah. No one wants to do it down there. LINDA: No one wants to… SPEAKER 1: The other day, the dentist don't want to… ROBERT: No, no difference in this, with the county. SPEAKER 1: Yeah. ROBERT: You know, the welfare system is so screwed up, and the fees are so low and the people don't show for appointments. SPEAKER 1: Yeah. ROBERT: And the only way you can do it is if you had a clinic. In fact, tomorrow night there's gonna be a meeting locally in town, and the local dentist society is gonna talk about that with some of the politicians. And I think the only answer is to develop a clinic every so often and have us guys in private practice go volunteer half a day, a week, and have some kind of tax incentive. LINDA: Trying to get people to volunteer is a problem. ROBERT: Well, you gotta give them -- you gotta give them a tax incentive… LINDA: Yeah. ROBERT: … a couple of hundred bucks of a day or something like that, you know. And then -- see, years ago, my father was -- and I just finished the rest of it, I'm doing it all, the school examiner… SPEAKER 1: He asked you. Yeah. You and your father both were school dentists. ROBERT: Right. Yeah. My father was the -- well, they didn't have school dentists anymore; he would just examine teeth. But the program started with a guy named [Bumgardner] who's a living legend. The patient that used to come into my office shaking like this 15 because they were afraid of the dentist. I used to go to Dr. Bumgardner. [Laughter] SPEAKER 1: [Laughter] I actually hear some people say that to this day. ROBERT: To this day. "My parents used to go to Bumgardner." Oh, he must have been… SPEAKER 1: He must have been horrible. [Laughter] ROBERT: So he'd say -- he was the school dentist. He used to take out teeth without Novocainee and did things like that, you know, and just -- I mean, a kid could come in with a sore tooth and just yank it out. LINDA: I can remember you telling me -- I think you told me that you were known as to be more gentle than your father? SPEAKER 1: Yes. ROBERT: Oh, that story, too, yeah. SPEAKER 1: [Laughter] ROBERT: He was pretty rough. [Laughter] But people loved him. SPEAKER 1: Well, he was quick. ROBERT: Yes. If you said ouch he'd say, "Oh, shut up." SPEAKER 1: Well, yeah. Your father worked on me once. And when I said ow, he said, "That doesn't hurt." LINDA: [Laughter] ROBERT: [Laughter] That doesn't hurt. LINDA: You [unintelligible - 00:24:04] went to him once? SPEAKER 1: Once? [Laughter] ROBERT: Well, I told you a story about the first toothache ago was the nearest from the hospital, I guess. SPEAKER 1: That was a story. ROBERT: That was a story, yeah. And I gave him a Novocainee and she said, "Ouch," and I said, "I'm sorry." She said, "Your father would've told me to shut up." I said, "Well, shut up." She says, "Good! I feel more at home now." [Laughter] 16 Then the other guy was Bill Botta, who used to be the head of United Fund here and played tennis with him. He says, "I never found out there was Novocaine until I left your father." Went to another dentist, he said, "Do you want Novocaine?" He says, "What's that?" [Laughter] He says, "Your father, decided -- " he was a big, overweight, burly guy, and I'm sure my dad decided he was strong enough not to take, that he could take the pain, why give him a Novocaine. [Laughter] He says he grew up without Novocaine, and he's well with that, you know. I don't know if it was terrible, but -- actually I don't take Novocaine now. I grew up the same way. [Laughter] SPEAKER 1: And I don't understand that. I cannot imagine not having Novocaine. ROBERT: Well, I used to study how it felt. It would help me practice, really, because I kinda knew what happens. Dang it. SPEAKER 1: I just hope… [laughter] yeah, well, before the war. ROBERT: It wasn't part of my education, but it really is not bad. LINDA: [Laughter] So tell me about… ROBERT: All right. LINDA: Tell me more about your father's connection to Burbank Hospital. ROBERT: He and Dr. Beckman, this other dentist, had decided -- I guess because my father liked these surgeries so much. He's taken out a lot of teeth, people would demand that. Started the dental department, really, the dental staff at Burbank Hospital, and which became… SPEAKER 1: So they had… ROBERT: And to mingle with the medical staff eventually as we, dentists, became accepted as doctors as the years went on. SPEAKER 1: So then they had hospital privileges in the OR. ROBERT: And we had hospital privileges in the OR, right? And I remember when I first got out of school going up with him and he was so 17 good at taking out teeth and so fast. He used to just toss them, and the girls would be running around trying to catch them with a can. [Laughter] And he caught [unintelligible - 00:26:20] mouth extractions on elderly people and senior citizens and then put the dentures right in immediately, and they'd walk out with a full set of teeth. SPEAKER 1: There was a time when both father and son were on the staff together. ROBERT: Together. Right. SPEAKER 1: Yeah, well… ROBERT: We did cases together. And it was part of my training, really, going into pediatric dentistry because I ended up dealing with retarded adults. Probably one of the few pediatric dentists that had six years of general dentistry experience, and then took a lot of retarded people to the hospital, and did fillings and their special equipment to make sure you did rehab in the hospital, at least special, and some medically compromised people. SPEAKER 1: That's what you did. ROBERT: And some apprehensively compromised people, that were adults that we took into the -- or young kids under three or four. In fact, well they're starting to change, to pass the bill in town now, in the state, been at it for three years, I think they'll get it through this year, 23 States out of… SPEAKER 1: Fifty. ROBERT: The 50 that passed it to force the insurance companies to pay for hospital costs for serious dental problems for kids under five years old. LINDA: Oh, good. SPEAKER 1: About time. ROBERT: Which we used to have years ago, and in fact, that's one of the few things Medicaid still covers. But then the insurance companies 18 dropped it. As we hear they dropped circumcision, because that's not treating a disease but preventing. SPEAKER 1: Really. ROBERT: Pennsylvania they had started it and a few states picked it up. The insurance companies are so under the wire now they think of everything they can think of to not, not to pay. Because the dollars are so tight. SPEAKER 1: Don't get sick. Stay healthy. LINDA: [Unintelligible - 00:28:25]. ROBERT: Yeah. Well, they've… they've prepared, they're doing this evidence-based medicine, and some of the insurance companies now want to allow only one clean and fluoride a year for children instead of two, every six months. LINDA: And how long does it take them to make a change like that? Typically speaking. ROBERT: I don't know. I mean, when the change comes out and there's some noise about it, because when they come out with a change they won't pay for it. SPEAKER 1: No, but does it take years, months? ROBERT: I don't know. I started reading about it a year and a half ago, and I hear some insurance companies now are just trickling in. SPEAKER 1: So probably about a year… ROBERT: A couple of years. Yeah, a year or two. LINDA: So there's really no public discourse; it's just immediate, but it comes down… SPEAKER 1: Yeah, they just do it and tell you about it. ROBERT: The public comes when they get hurt later and they wanna make a noise about it. SPEAKER 1: When they found out they're not covered. ROBERT: Like what happened with the HMOs. Many years nothing happened until a few people died. Actually, a few senators' 19 daughters, kids got involved and said, "Dad, you know, this isn't government." Dad said, "Gee, my insurance is still okay, [laughter] I got the big stuff up here in Washington." You know, and then word started to trickle through, and then they started to get after the HMOs. And here's the big thing now about passing a law whether you could sue an HMO or not. What is negligence, what isn't? LINDA: What's going on with the doctors and all of those insurance changes? ROBERT: To clarify with the patient, the pros and cons of both sides and letting the patient know what they want to do, what's available for them and how much money they will get from it, pros and cons of each kind of treatment, what will happen if they don't get treated. And some people say, "Hey, I ain't got any money. Do the treatment that they will pay for, even if it's second class." And the doctor then has to decide -- and a lot of second class, second steps are okay, as long as it's average, good. You don't have to buy a Cadillac every day, right? You can buy a Ford, still get there, but you don't wanna buy last year's junk. LINDA: Well, what if, let's say, the Dentists Association or whatever you call the professional organization, what if they felt very strongly that children should have their teeth cleaned twice a year? And the insurance companies says… ROBERT: We're not strong enough. That would take a decade to change, and we'd need a lot of public support behind it. Unfortunately, the children don't vote, so that's not gonna happen. Now, if it has something to do with adults, like if they took away, maybe root canals, maybe the adults would get it done faster. But things to do with kids don't change too quickly. SPEAKER 1: Not just quick.20 ROBERT: It's the kids they're taking advantage of, what can I say? When you wanna get cheers, who gets -- used to be the kids and the senior citizens got it. Now, the senior citizens, there's so many of us that vote, we're now getting listened to. Especially now with the next group of baby boomers that come along. SPEAKER 1: Very vocal. ROBERT: Very vocal. Runs and goes, gonna vote… SPEAKER 1: My feeling is that somehow in this society we children like they're commodities, aren't people, they're just things, are just -- they have it real tough, children. ROBERT: Yeah, it's terrible. There's a story of a little girl I tried to tickle once, dirty clothes and dirty… and when Medicaid is out, "How many brothers and sisters do you have?" How many sisters or whatever I asked her, and her answer, in two words, told me, the answer was, "Too many." And I couldn't get her to laugh, tickling her, that's how -- she could've been four and a half years old, pretty face, you know, worn out clothes. You could see. And those kinds of kids you just wanna give them a hug and help them out as much as you can. Every week in our office we would, I would say, "We should do something for nothing and we should tell the girls," and it gets me to the end of the week. And we then find someone, you know, we wanna do something for and remind me, and so Fridays we can do it, because they would know a lot about the people sometimes more than I did, in busy days. SPEAKER 1: That sounds more. We just don't like the insurance company… ROBERT: We don't like someone telling me what we can do for nothing. That's one we choose ourselves. But that was always a good exercise. Or if we charge someone some money, they'd come back, they'd say, "Wait a minute," and they'd come back and say, "These people really can't afford it." That's okay. [Unintelligible - 00:33:14] work out something.21 LINDA: Mm-hmm. ROBERT: I always had that nice relationship with my best friend so that we could, so that we could really be helpful to people when we could, on those who needed it. And on the other side of the story where someone comes in, you know, a little kid who came with us with an interpreter, Spanish kid with a toothache, and I said, "How did she get on Medicaid so quickly? She's only been here two weeks, you tell me?" and the interpreter told me, "Oh, we got her on Medicaid before she even left Puerto Rico. She had a toothache in Puerto Rico. And we paid for the flight over." SPEAKER 1: That annoys me. And we don't… ROBERT: So there's, you know, there's two sides to every story. And being a doctor or politician or anybody, a judge, lawyer, boy, you're in the middle of some of this ethical stuff. It's tough to make a decision sometimes. Gotta go with your heart. And sometimes you get in trouble though, with your heart. So sometimes you just pull back and don't do anything; that's not good. SPEAKER 1: It's not good for people. ROBERT: Because what's happening to a lot of medicine now; they're pulling back and not doing it because they're afraid to make the right suggestion. They have a poor doctor in Boston with a basketball player, with Madge… SPEAKER 1: Dr. Madge. ROBERT: Dr. Madge, it's my cardiologist. SPEAKER 1: [Laughter] LINDA: Wow. SPEAKER 1: So I said to him when I… ROBERT: I asked Dr. Madge, "If I had a little irregular heartbeat when I'm playing tennis, what should I do?" He said, "Just play through it." [Laughter] I said, "Thanks a lot, that's pretty…" SPEAKER 1: … before we asked her.22 ROBERT: No, even now. LINDA: Even now? ROBERT: Why are you telling me that? But I'm not sure. He said, "You have to make your decision." LINDA: Uh-huh. ROBERT: It's tough. SPEAKER 1: He lost that case to… ROBERT: No, no, he won it, but two years later. Two years of misery. LINDA: I thought that we're now… SPEAKER 1: … but they took him again. ROBERT: But it's civil. SPEAKER 1: Oh, civil. ROBERT: He still made it. He won the case. I don't know what happened with the civil case. SPEAKER 1: No, I don't know what happened. ROBERT: She wanted the big bucks. SPEAKER 1: Yeah. ROBERT: You know, he said, if she were alive now he would have earned four trillion dollars… LINDA: You know what, I think… ROBERT: … so I don't want part of that. Because you said that if he played basketball he wouldn't die. It's like bringing the [unintelligible - 00:35:40] in and saying if you could change the distributor the car will work. Probably. If you changed the guy's heart, maybe it'll work, maybe it won't. Look at the guy who just got in trouble and he had an artificial heart, and stroke, blood clots. SPEAKER 1: I printed that, Reggie Lewis, I think she was gonna start a third suit, but I haven't heard anything about that. ROBERT: Is that right? LINDA: Haven't heard anything.23 ROBERT: Well, her lawyer keeps going, going and going. He wants to get -- he probably started the case and said, "I won't take anything until we're winning." He's just gonna keep coming up with stuff until they win. LINDA: They had a big negative backlash last time, which I'm sure they weren't prepared for. SPEAKER 1: Yeah. LINDA: So I can imagine they'd keep going now. ROBERT: Me neither. I thought he was finally done. For 12 months he had at least -- remember the first year? He had to take off two months because he had plenty of phone calls from his family, and his life and everything from people, and he just left the city, upside down. SPEAKER 1: You know you can see… I mean, you can see people thinking, "Oh, it's his fault," because you don't get all the information on TV, so… ROBERT: No, you got just what the media wants you to get. SPEAKER 1: Mm-hmm. Yeah. ROBERT: So we wonder how much of this stuff we're hearing about the war is true. We hear only about all our successes, we don't hear about the failures. LINDA: It seems that anytime we do hear about a failure, it's always a mechanical… ROBERT: Brought it down, mechanical, right. Oh yeah, they were there on a training mission. SPEAKER 1: Mm-hmm. ROBERT: Anyways. Boom. Well, here we are spending two hours again. We gotta… LINDA: I know, I'm sorry. ROBERT: This is terrible. SPEAKER 1: No. ROBERT: Look. What other questions you got?24 LINDA: Oh, I want just to cover with the information about your starting your practice, and I seem to remember that you went into the pediatrics floor in [unintelligible - 00:37:26]. SPEAKER 1: He practiced with his dad first. ROBERT: I practiced general dentistry with my dad for six years and found myself doing more and more of the younger population of the practice, and enjoying it, and being successful at it. Probably enjoying it is the main word. Oh, I just enjoy the kids. SPEAKER 1: IE, he is the kid here. ROBERT: IE, I am a kid still. SPEAKER 1: [Laughter] ROBERT: Well, they are the next leaders of the world, and it feels [unintelligible - 00:37:58] time thinking about what they're thinking about, it keeps you young. The body doesn't like that, but the mind that's -- you know the story, "I just got my mind together and now my body is falling apart." And it took 60, 65 years to get to here. [Laughter] LINDA: [Laughter] SPEAKER 1: Anyway, that's when he… ROBERT: So all the parents used to say, you know, I guess -- well, last time the parents used to tell my father, "I don't want go over to your son. He just got out of dental school. But I don't mind if my kids go to your son." So I guess that's why I got the younger population and enjoyed it and did well with them. Because I have magic, it's a hobby, and sleight of hands, so I was always -- to this day, I think, would keep thimbles and cards next to my chair. LINDA: How did you learn that? ROBERT: This 91-year old Sylvia here that we're talking about started me in as a hobby as a kid, and puppets and all that stuff. I think I broke my leg at one point, and that's when I got introduced because I was in a cast for some weeks and nothing to do, and she brought the 25 stuff and happened to like it. But the… you know, one of the many stories of kids is the kid had been to three dentists and with a toothache, four-year old, and screaming and yelling at me and kicking, and me, the dentist, could handle him and finally made their way to pediatric dentist office, my office. And so I looked in the mouth as the kid was screaming and produced a red thimble from his mouth, and the kid stopped crying right away, put his hand to his head, scratched his head and said, "No wonder why that damn thing was hurting." [Laughter] SPEAKER 1: [Laughter] ROBERT: And I had him then, right? [Laughter] Yeah, I said, "Lemme look around some more. You got any more of those in there? Ah, over here," and goes, "Why not. Well, go get rid of that," you know. "I can do that magically, you know. Boom, I got that." [Laughter] LINDA: He's a cute… ROBERT: So probably he said, "No wonder why that damn thing was hurting." [Laughter] SPEAKER 1: They really do… ROBERT: Oh, I've got some great stories, yeah. [Laughter] And sometimes, also, when I used to lecture, I used to tell that story, and nobody would laugh. And I'd look and I'd say, "Come on, guys, wake up. Get a life. Do any of you have any kids, anybody, I mean, kids at all? That's a funny story." LINDA: Even if you don't have kids I think that was… SPEAKER 1: Right. ROBERT: That's a funny story. Because you guys are too serious. I used to tell adults that and get nothing out of it. I tell you, these guys are really too serious. It's like golfers rather than tennis players with dentists. We have a good time. In golf everybody's, "Don't make a sound. Be serious." And I'm throwing clubs around [unintelligible - 00:40:40] I can't understand.26 SPEAKER 1: He used to talk… ROBERT: I can't understand why they take this game so serious. LINDA: So can both of you talk a little bit about being Italian, what it means to you? ROBERT: Other than being proud I'm Italian -- I grew up not knowing there was much difference 'til recently. I got interested in the history of all of this, and yet I think my wife has a different story. SPEAKER 1: That's very recent to him. He just thought of himself as American [laughter] more recently, I think… ROBERT: Yeah, I mean I didn't know there was any difference to… many years SPEAKER 1: We were always -- our family was very into the history of being an Italian, very proud, you know, really proud of everything connected with being Italian, whether it was, you know, where you came from, or the country… ROBERT: Oh, yeah, I was smart enough to marry an Italian. LINDA: … the history. Thank you. The history, the architecture, I mean, we were all -- our family was always -- there were some parts of it. Some were more into the food, some were more into the history, but there was always, you know, you're an Italian American, you know, it's great to be an Italian. So it was just -- although, living where I lived, where we were, talk about a minority, we were really a minority. In the school I went to we were also a minority. And I do remember -- but just in that neighborhood, I don't remember while I was in anywhere else, but there were people who -- now, we were… ROBERT: Who thought you were second-class citizens, right? SPEAKER 1: … we were third generation, and we had some people who were first generation but spoke English thinking that we were second-class citizens because we had those funny-sounding names. ROBERT: First generation of another group, another ethnic group.27 SPEAKER 1: Yeah, of another -- yeah, they're not Italian. Right. And I thought, "Excuse me?" you know, I was born here, my parents were born here… ROBERT: So she experienced some prejudices that I don't remember. SPEAKER 1: Yeah, and in school, too. LINDA: Now, where was this? SPEAKER 1: Boston. The suburb of Boston but it was a very, very predominant Irish, Catholic neighborhood. I went to an Irish Catholic school, so while the nuns were Irish… ROBERT: Irish Catholics… SPEAKER 1: … so the nuns couldn't quite… ROBERT: Well they were Catholics, that's the… SPEAKER 1: You know, they couldn't quite understand, you know, anything. And then we had, maybe, like, two Polish kids, maybe three Italian kids. So we did feel different, but only in that, you know, instance then we were in the rest of the, you know, with my relatives who lived in all over suburban Boston, [unintelligible - 00:43:23], whatever, you know, lived with the -- it wasn't a problem… ROBERT: Which brings up my story, which you're probably waiting for, again, because I must've… SPEAKER 1: That was when I was -- then we moved to another neighborhood in Newton, I don't live there now. ROBERT: When I was in this progressive school and my parents were -- we were family members of a local country club that was limited in the acceptance of people, of members, and I took home a black friend of mine from school for the weekend, grabbed my neighbor, who was Jewish and took him up to play golf and get kicked off of golf course with a black and a Jewish guy. That was in the early '50s. LINDA: And where was this? SPEAKER 1: At the local…28 ROBERT: At a local country club. SPEAKER 1: He was too dumb to even know… ROBERT: I was too dumb to even know that they had restrictions. Right. SPEAKER 1: Sorry, I didn't mean dumb. LINDA: What kind of -- what did they tell you? Was this before you got on the course, or did somebody…? ROBERT: No, no, we were right just -- took him out on the course. Apparently we were coming back close to the clubhouse again on the third hole… SPEAKER 1: Someone saw him. ROBERT: … and the manager came out and told me I had to get off the course. LINDA: Did you ask why? SPEAKER 1: He didn't tell you? ROBERT: I don't remember. Yeah, we left… LINDA: And then? ROBERT: He was the boss, he said, "Get off," I got off. LINDA: But was it clear that he was doing because it was…? ROBERT: Yeah, I guess I knew that -- I figured it out once I was in the car and got home, I guess. I didn't figure it out right on the spot, but I think once I got in the car I figured it out. I didn't even think of checking on it when it went up, because I did the same thing recently, I took a lady on men's day who had Levi's, and you never have to have Levi's up there, same club. [Laughter] SPEAKER 1: Well, they were happy [laughter]. If you knew who was Wednesday… ROBERT: [Laughter] I forgot. I thought Wednesday morning was men's day and then Wednesday afternoon was okay. SPEAKER 1: They don't want pants with Levi's anywhere. LINDA: So it was key to double win.29 ROBERT: There was a double, so-- I got permission… I did get permission to go out on men's day in the afternoon. They said, "If nobody complains, just go out." When I get back in, head of the pro comes up to me and says, "And I heard you want Levi's, too." SPEAKER 1: [Laughter] ROBERT: I said, "I didn't even think to look at that so much." [Laughter] LINDA: All right. What's our next question? How did you feel coming here? I know we talked a lot more about this last time, but how did you feel coming to Leominster after living in -- was it Newton? SPEAKER 1: Mm-hmm. Yeah. I thought this was the end of the earth, [laughter] I thought this was… ROBERT: She said this was the on the other side of orange. [Laughter] SPEAKER 1: No. I thought it was real country. ROBERT: Out there an echo. SPEAKER 1: And I thought when I first came here, well it was late fall, so it was winter by the time we moved in our house and no one welcomed us, and I thought what an unfriendly place. And the ward of the dentist who welcomed us, the one nearest our age was 15 years older than we were, so I thought, "Oh, Lord, there was no one my age." I don't even know if there are any neighbors here. I never saw a face, and it didn't dawn on me that, well number one, it was winter, so people were kind of [unintelligible - 00:47:09] down. Number two was this is a real family community, generations are born and married and stayed here, so they have all extended families living right here. It's not that you're all spread out though… ROBERT: But the lights kept going on in the houses around us. You didn't see any people, but the lights kept going on at night. SPEAKER 1: And there was -- not Leominster, and I told him I thought the city had these houses wired up and they just flipped the switch at night [laughter].30 ROBERT: And the lights used to go because there were no people around us. SPEAKER 1: I thought there were no people. LINDA: And what year was this? SPEAKER 1: I thought it was '63. And then I realized after that, well, number one, it was winter and people weren't so ready, you know, to welcome you. Number two, his name was known in town, so they assumed, I guess that he had tons of friends and family, whereas, he really didn't because he was all the way to school, and his family -- well, because his parents were in Florida, so we had the one aunt and uncle who lived here in town. So I think people just assumed, "Well, we have our huge extended family. They must have theirs," so it was mainly lonely and I thought unfriendly. So it took -- it took a while, then when the thaw came, the neighbors… ROBERT: Spring came and we started raking leaves and we see people around. SPEAKER 1: … come. And then I found out it was a nice neighborhood, and the neighbors were nice, because the snow melted and out they came. But it took a while. I was really thinking, "Oh, boy. What a -- this is awful." ROBERT: There was like about -- we moved up here, right? We were like -- there were three houses up here in this hill, three of four houses, right here the top of the hill, and these people built houses and moved in, I always bring a bottle of wine and welcome them, maybe from the experience that we had. And it was all fine, that's great, whatnot, and then we decided after -- well, never, never heard from them after that. SPEAKER 1: Hmmm. No. People aren't as friendly as they are in the Midwest. Well, I worked… ROBERT: Then we finally said -- oh, great people, Midwest. SPEAKER 1: … people are different.31 ROBERT: Different. Then we decided we're gonna throw a street party. So we opened up our house and we sent a letter out to everybody with the old farm road address, 95 percent of the people showed, right? SPEAKER 1: Mm-hmm. ROBERT: Never heard from them since. That was 15 years ago. Other than the, other than the people who are touching us [unintelligible - 00:49:31] land here. LINDA: Mm-hmm. SPEAKER 1: Well, people are busy. It is different. People -- it's not like when we were kids. I think people are just so busy. ROBERT: When I grew up in the street where we had everybody, had each other's keys and everything when I was in grammar school, high school and whatnot. That street was close. SPEAKER 1: Well, those were your high school, what, home high school friends. ROBERT: Those were my home high school friends, right. But I mean, geez, you know. SPEAKER 1: But I have… ROBERT: We were in each other's houses all the time. Streets were… SPEAKER 1: I don't think… I learned to like the area, but it took a while. It really did. Took quite a while. Probably it was better when my children learns… ROBERT: When we saw the kids enjoying it, then we got to like it better. SPEAKER 1: … yeah, I probably -- great place for children because there was so much available that was close by, where on the city you really had to travel, you know. Here they could do everything within the, you know… ROBERT: Yeah, five-minute ride. Then it wasn't -- it was easy to go to wherever you want to go. Now, if you ever decide to go from Leominster to Fitchburg or across our city. LINDA: I just did.32 ROBERT: 3:30 to 5:30, it'd take you an hour and a half to get from one city to the other. If you're going north, then the south isn't too bad. But we come off the highway, we – every… well Route 13, Route 12, every one of those going north is loaded. SPEAKER 1: Well, I laughed. He told me 30 years ago, "Oh, you just wait," because I complain, I still miss the city. I didn't miss living there, but I wanna be a little bit closer so that I could just run in and take advantage of everything, I missed that. And he kept saying to me thirty years ago, "Oh, just wait. This Leominster is just gonna be a bedroom community to Boston," and I would just laugh hysterically and said, "Oh, my God, no one is coming past Concorde." And… ROBERT: And here we are. SPEAKER 1: Here we are. Yeah. ROBERT: Build the highway and they will come. [Laughter] SPEAKER 1: Yeah. LINDA: So which church did you join? SPEAKER 1: Ah, that's something… ROBERT: She remember one of the… SPEAKER 1: I wasn't used to that. We were in North Leominster and there was a knock at door, and there was this priest standing there and I went, "Well, I've never seen this in my life." No one -- no priest ever knocked on my door before. And it was the pastor from the Italian church in Fitchburg trying to convince me to join his church. My [unintelligible - 00:51:54], "Oh, that's fine, that's…" ROBERT: And we were living in… SPEAKER 1: North Leominster. ROBERT: Leominster. SPEAKER 1: Yeah, and, of course, I came from Boston where you went to church, and whatever neighborhood you lived there and whatever, 33 you know. He wasn't surprised when he came home. He said, "Oh, yeah," you know, but I didn't join that church… ROBERT: No, I said, "But you don't have to feel you have to join." SPEAKER 1: The one that was dear in my life, Lady of the Lake, we lived in North Leominster, that was there, so that was the church I joined. But then when we moved here, my daughter was in public school in first grade, we just moved, and I thought, "Well, yeah, I have to sign her up to CCD classes." So this house had been St. Leo's Parish, which was the Irish church. Well, I thought, well, that's obviously where I have to send her to… ROBERT: Closest church. SPEAKER 1: Well, again, didn't dawn on me that's where, you know, but if I had known, I mean, Saint Ana's was just hop, skip and a jump down the road, I could've signed her up there. But it -- still, it was the '70s now, and I still wasn't thinking, "Oh, well, this is different." And I called the secretary of the church who answered it and asked who it was, and she signed up my daughter, and I thought, "Well, don't you want -- aren't you gonna ask me my name? I haven't been -- don't you want us to join the church?" I never heard of a church that would take a child to CCD if the parents didn't belong to it. And she said, "Well…" in her accent, "… um, well, I thought you might… you might wanna join Saint Ana's church." ROBERT: -Which is the Italian church down the road. [Laughter] SPEAKER 1: I didn't know, this is 1970 whatever, and I said… ROBERT: "What?" SPEAKER 1: Yeah. I said, "What?" ROBERT: Why? SPEAKER 1: I was so befuddled. And I said to him, "I wish I had thought fast enough," I probably would've said, "Well, I'm Protestant anyway, so I don't wanna join any church." [Laughter] My sister was so 34 overwhelmed by that. So I thought, well change comes very slowly out here. [Laughter] ROBERT: Did you know we have the largest Finnish population in the world. LINDA: In the world? SPEAKER 1: No, no. In the United States. ROBERT: In the United States that's -- yeah, that's a Finnish group and we have a sister city in Finland. LINDA: Hmm. I didn't know that there were so many Finns around here. ROBERT: A lot of Finns. They're great people. LINDA: Just like my grandfather is Finnish. ROBERT: Is that right? SPEAKER 1: Oh, really? ROBERT: Oh, I remember in my dad's practice, and then I was… SPEAKER 1: Well, still. ROBERT: Great Finnish people. Wonderful people. SPEAKER 1: They have this pact, signed a pact in Fitchburg, and they still have big gatherings, Finnish gatherings and so forth. Yeah. LINDA: So would you like to speak about anything else? ROBERT: No, I need to have lunch. LINDA: Lunch? SPEAKER 1: Oh, poor dear. LINDA: It's dinner. I don't know… ROBERT: Put something in my tummy before I go play tennis at dinnertime. SPEAKER 1: Every Friday he has to play tennis. Yeah, still have fun. ROBERT: Fun time. SPEAKER 1: What else? What else? I guess just my Italian experiences are a little bit different from his. I think… ROBERT: Yeah, well you grew up in a different place. SPEAKER 1: Yeah. Well, and our family might have been different. We had more traditional meals and we did the traditional Christmas Eve dinner. We did the traditional…35 ROBERT: This reminds me, my mother made homemade raviolis every Thanksgiving and Christmas. SPEAKER 1: Yeah. That wasn't Christmas Eve in an Italian household; you have all fish Christmas Eve… ROBERT: Yeah, if you're like -- there aren't any fish out here. SPEAKER 1: [Laughter] No, that's true. ROBERT: Years ago, but I said the fish was four days old… SPEAKER 1: … when I found that out… found that out… ROBERT: … by the time it swam up the national river. ROBERT: That was true. The first time I bought a fish here I threw it out. I couldn't even eat it. I thought, no wonder he doesn't likes fish. ROBERT: It was after the… SPEAKER 1: He was used to getting it live from the… ROBERT: Oh, that's when I got the live fishes, this meeting with her relatives. They had fresh fish and wow, what a difference. SPEAKER 1: We did have… ROBERT: But we didn't have fish houses around here until, maybe, like three, four or five years after we're married. It moved… SPEAKER 1: Yeah, at least. Yeah. ROBERT: It took the… late '60s. SPEAKER 1: I know your mother. I don't remember your mother ever doing -- she did -- I mean, she baked great pies but never did Italian cookies, Italian version. We did all that Italian stuff at the holidays so we were more… ROBERT: The lady next door did, Vermonti. SPEAKER 1: Oh, wow. You were lucky. ROBERT: She used to bring them over. SPEAKER 1: Oh, wow. The stuff you do with this… ROBERT: With all the onion on them and stuff like that, there were ribbon things? Yeah. Yeah?36 SPEAKER 1: I think they have someone I'm looking for a recipe for that because only our -- a distant relative on the other side made those, and we only had it when we went to her house, not… LINDA: Often you don't… SPEAKER 1: Oh, I would love that. That's the one I'm trying to… ROBERT: Yeah, you've been looking for fill-ins. SPEAKER 1: My children are so into this. ROBERT: We make [unintelligible - 00:56:38], we're the intersect. We have her grandmother's, her mother's… SPEAKER 1: [Unintelligible - 00:56:45]. Yeah. ROBERT: [Unintelligible - 00:56:45]. And we get her up all nights and mix us the stuff and… SPEAKER 1: My father's family were great cooks, and my mother actually cooked like my father's side of the family. There were two different sides, and you could tell the difference. My mother's side cooked one way and my father's side cooked the other way… LINDA: Why? They're from different regions? SPEAKER 1: No. ROBERT: No? SPEAKER 1: From the exact same place, but it seems like the Fridocelli cooked with a little bit more… LINDA: Cooked cuisine. SPEAKER 1: You know, a little more fancy. And then my mother's side, they were a little more peasant, plain… ROBERT: You mean there was merit having both grandma and grandpa from the same city. [Laughter] SPEAKER 1: Well, my four grandparents came from the same… ROBERT: Oh, is that right? SPEAKER 1: Same province. ROBERT: Same province. Yeah. SPEAKER 1: Yeah. But still the cooking was a little different.37 LINDA: Wow. SPEAKER 1: Yeah. And that was it. It was important, and I'm glad my kids still think it's important. It's very important for them to -- and often the Italian are important to them. Even though… LINDA: Now, they didn't marry Italians? SPEAKER 1: My daughter married someone who's half Italian. LINDA: What is her last name? SPEAKER 1: Well, she goes by Frigoletto. Yeah, she kept her name. LINDA: But who did she marry? SPEAKER 1: Peter De Feo. D-E capital F-E-O. And then my son, really, broke with tradition. He married Tamara Taylor. [Laughter] ROBERT: Oh, yeah, but he was going with an Italian. SPEAKER 1: He was going with an Italian… ROBERT: Italian, but she turned out to be too strong for us… SPEAKER 1: [Laughter] LINDA: Oh. SPEAKER 1: So Tamara Taylor… ROBERT: Direct battleship. SPEAKER 1: Actually now… she's a redhead, but delightful. She's Norwegian and Scottish. I thought Taylor was English, but she said Scottish was her blood. And her family, they have traced her family back to the first two boats that came over the Mayflower and the next one. What was the other one? Two names, I forget what it is. ROBERT: I don't know. SPEAKER 1: So they're into the history, too. So now the two of them… ROBERT: Has it anything to do with the Minnon, the Tintin, the Sta. Maria? [Laughter] SPEAKER 1: No. But she's had -- but she's very much into Italian… ROBERT: Wrong group, right? SPEAKER 1: … go back. She was trying to learn the language. LINDA: Mm-hmm.38 SPEAKER 1: She was trying to learn to speak it. LINDA: Oh. ROBERT: She's in [unintelligible - 00:58:57]? That daughter-in law? SPEAKER 1: Boy, no. I forget. Yeah, we were trying to learn all this… ROBERT: New Ireland, I think… I forget. No memory anymore. Kinda learn all these Italian words… SPEAKER 1: The word for parent is genatori. ROBERT: Genatori which is… should be -- parenti's relatives. SPEAKER 1: Right. Yeah, that's… ROBERT: Parents genatoris. SPEAKER 1: Yeah, I can't figure that one out. Right. ROBERT: Yeah. SPEAKER 1: Now you are part Italian? LINDA: My grandmother was Italian, my maternal grandmother. Then she married a Finn. SPEAKER 1: Oh. LINDA: And then my mother married a Yankee, then I married a Swede. SPEAKER 1: So you're all that? ROBERT: Did you watch the Hall of Fame last night? LINDA: No. SPEAKER 1: Oh. ROBERT: There was a cute love story in the war, early '40s… SPEAKER 1: Based on a true story. LINDA: Oh, my goodness… ROBERT: In Italy. LINDA: … need to tell me but… ROBERT: Yeah. And a lot of Italians. They spoke too fast, though. SPEAKER 1: You know, I'm not -- and that was the first time I said that's… ROBERT: But a lot of sceneries were filmed entirely in Italy, and it was about this guy that… SPEAKER 1: But you can buy the tape. It's a Hallmark story, though.39 ROBERT: Yeah. LINDA: It was Love and War. Thank you. SPEAKER 1: Love and War, yeah. ROBERT: Love and War But it was an interest of -- the thing I thought was cute, that I hadn't learn or forgotten, I guess, is that a British soldier, it might be British saying, when he falls in love with this Italian girl that they took him in and saved his life, he says, "We, growing up, we used to call you macaroni heads," from British, from the -- derogatory thing, you know, those Italians, they're macaroni head. He says, "Now I found out how wonderful you people are." [Laughter] He says, "I feel guilty." That was kind of a cute part of the story. LINDA: I think that's sort of true. SPEAKER 1: Yeah. LINDA: In any culture, if you just open yourself up and… ROBERT: Sure. SPEAKER 1: But I -- actually, you must've -- I can remember, in Boston… ROBERT: I don't remember. SPEAKER 1: … he had a lot of this derogatory terms. ROBERT: Well, dego, I remember but I didn't hear -- macaroni I thought was just English, that was an English that was the… SPEAKER 1: Yeah, that was it. What I'm saying is that you did hear -- but then, again, you would hear it for the Irish, you would hear it for the Jewish, you always would hear about derogatory terms for -- at least in the city we get through all the ethnic… LINDA: So tell me what some of them are, you know, what's so politically correct now that you don't really…? At least my children don't know any of the… SPEAKER 1: You know, I don't really… LINDA: … Italian being derogatory… SPEAKER 1: No. Dego, wop…40 ROBERT: Dego, wop. And when in Chicago we used to -- we used to walk back East to look at the watch and, "Watch the dego by," [laughter] and used the word "dego." LINDA: Oh, dego. Where did that come from? SPEAKER 1: I don't know either. ROBERT: I don't know. SPEAKER 1: I don't know either. LINDA: I've never heard dego. SPEAKER 1: I don't either. ROBERT: Like, what? Pollack is Polish? SPEAKER 1: Pollack would be for… ROBERT: Be Polish and… SPEAKER 1: Mic are half… ROBERT: Mic were half for Irish. Right. And we were dego and the wops. So I would be French… SPEAKER 1: No. I don't know where they… ROBERT: Don't know the origins of all of those things… be interesting, which my uncle would've mind. He was such a [unintelligible - 01:01:51]. He was doing the history of words. SPEAKER 1: He was so… ROBERT: After he retired that was his… LINDA: Did he keep his information? ROBERT: Yeah, he's kept it going, and when he died I tried to get it from my aunt. SPEAKER 1: And when he couldn't… ROBERT: I guess she gave it to one his younger teachers. I don't know where it is now. SPEAKER 1: He gave it to another elderly person… ROBERT: Another elderly person and got lost or something. SPEAKER 1: Right, it's gotta be… ROBERT: We even offered to pay her for it.41 SPEAKER 1: Yeah. ROBERT: It was -- yeah, it was just so interesting. SPEAKER 1: He was the professor of Roman languages, so he's doing the… ROBERT: He knew the different languages. SPEAKER 1: … words, whether it came from France… ROBERT: France or Italian or whatnot. SPEAKER 1: We desperately want… ROBERT: I wanted to get a hold of that. SPEAKER 1: We couldn't, we tried. ROBERT: Every time we'd see him, which is like twice a year, that it's, "Oh, I got, you know, twenty… twenty more words…" LINDA: What's his name? ROBERT: Merlino. My mother's name, Merlino. SPEAKER 1: Camillo Merlino. ROBERT: Camillo Merlino. How's that? SPEAKER 1: Yeah. He was the… ROBERT: Protestant Italian. SPEAKER 1: … head of the department at BU… ROBERT: Head of the Roman's languages at BU. And still I didn't get the language. SPEAKER 1: No, he did not inherit that. No, my kids took after my part of the family. We have an air for languages, he struggles so with it. Doing better than I ever… ROBERT: I got so frustrated last night watching that… SPEAKER 1: That was tough, I had… ROBERT: But you said you had a tough time, too. Two years trying to learn words, just to recognize [unintelligible - 01:03:12]. SPEAKER 1: I mean, I think you're doing well… ROBERT: It's got nothing. SPEAKER 1: … trying for all these years. LINDA: I think you have to be immersed in it.42 SPEAKER 1: Mm-hmm. That's true. ROBERT: Yeah, yeah, yeah. Good idea, let's go. [Laughter] SPEAKER 1: That's my mother. ROBERT: Yeah, yeah, yeah, for a month, that's her way of saying we gotta go. SPEAKER 1: But that is no close. ROBERT: [Laughter] SPEAKER 1: Well, before we let you on, could you take another picture of us? LINDA: Oh, yes. I have central… SPEAKER 1: I'd love that. LINDA: … because I almost forgot the camera, too. SPEAKER 1: Oh. LINDA: This was supposed to go over real low. SPEAKER 1: No, we wouldn't hold you to it. I just thought -- I didn't like my plaid shirt, I looked like the… the fire hand. LINDA: He said you'd say amazing things. SPEAKER 1: Yeah. Well, I may -- well, I was that day. Well, I was today, too, but… ROBERT: Guess what? It's four o'clock. SPEAKER 1: It's now four o'clock in the middle of a family interview./AT/jf/jc/es

In 1985 the French government created a unique circuit for the dissemination of doctoral theses: References went to a national database "Téléthèses" whereas the documents were distributed to the university libraries in microform. In the era of the electronic document this French network of deposit of and access to doctoral theses is changing. How do you discover and locate a French thesis today, how do you get hold of a paper copy and how do you access the full electronic text? What are the catalogues and databases referencing theses since the disappearance of "Téléthèses"? Where are the archives, and are they open? What is the legal environment that rules the emerging structures and tools? This paper presents national plans on referencing and archiving doctoral theses coordinated by the government as well as some initiatives for creating full text archives. These initiatives come from universities as well as from research institutions and learned societies. "Téléthèses" records have been integrated in a union catalogue of French university libraries SUDOC. University of Lyon-2 and INSA Lyon developed procedures and tools covering the entire production chain from writing to the final access in an archive: "Cyberthèses" and "Cither". The CNRS Centre for Direct Scientific Communication at Lyon (CCSD) maintains an archive ("TEL") with about 2000 theses in all disciplines. Another repository for theses in engineering, economics and management called "Pastel" is proposed by the Paris Institute of Technology (ParisTech), a consortium of 10 engineering and commercial schools of the Paris region.

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You will find a full line of Pure Drugs and Fine Stationery at the People's Drug Stoie Prescriptions a specialty. * f THE GETTYSBURG JIERGDRY The Literary Journal of Gettysburg College Vol. XII. GETTYSBURG, PA., FEBRUARY, 1904 No. 8 CONTENTS THE BEACON, 232 CHAS. W. WEISER, '01. THE PRESENT MOVEMENT TOWARD PROTECTION IN ENGLAND, 233 FRANK LAYMAN, '04 TALES OF A BACHELORS' CLUB—NO. 1, 238 JAMES GARFIELD DILLER, '04. THE NEED OF RENEWED INTEREST IN THELITER-ARY SOCIETIES OF OUR COLLEGE^ . . . 249 CONVERSATION AS AN ART 254 HARRIET A. MCGILL, '06. EDITORIALS, 256 EXCHANGES, ' . . 260 232 THE GETTYSBURG MERCURY THE BEACON. CHARI,ES \V. WEISER, 'OI. *AR across trie wooded valley, Miles and miles across the plain, On a distant hill top gleaming Thro' the mist and drizzling rain, A beacon light is glaring, Dancing, leaping, spluttering, flaring As it catches at new fagots, Licks and laps the heap of pine Built far out upon the coast line, Where the land meets foamy brine, Warning signal to the vessels, Rocked upon the stormy sea, Of the rocks and shoals that threaten As they're drifting to'_the lea. And the night comes down upon it, Folding close her sable wings ; Darkness reigns, save for the flaring Of the beacon as it flings Its ruddy light in warning Thro' the stormy night till morning. Heaped up by silent figures Silhouetted on the flame, As they wander round the beacon Heaping up the burning flame. And the night rolls on terrific, Loudly still the tempests roar, Wierd and mystic sounds and sights Flit along the storm-beat shore. THE GETTYSBURG MERCURY. 233 THE PRESENT MOVEMENT TOWARD PROTEC-TION IN ENGLAND. FRANK LAYMAN, '04. THE one live question in English politics today is that of tariff. For many years, while the United States and the nations of continental Europe have been hedging them-selves about with high protective tariffs, free trade has been the guiding principle in England's tariff legislation. This unique position of England is easily explained. For some reasons, and among them her great natural advantages in the immense deposits of coal and iron, England has become a great manu-facturing nation, and so it has been to her advantage* to get foodstuffs and raw materials free of duty, while no prohibitory tariff was needed on articles which she herself manufactures be-cause of her own advantages in their manufacture. In the world's division of labor, manufacturing has become her work and she has thought it unwise to increase, by import duties, the price of the food required while doing that work. There have not been lacking, however, efforts to establish a protective tariff, especially on grain. Of this nature were the so-called Corn Laws, passed in 1815 and repealed after long and bitter discussion in 1846. Then free trade held the field with-out interruption until the time of the Registration Act, passed in 1902 and repealed in 1903. The present movement for pro-tection, started by Mr. Chamberlain, is like the others in that a tax on grain is proposed, but it differs from them very ma-terially in the means proposed and the ends aimed at. What is Mr. Chamberlain's plan ? For the most part he has discussed it in rather vague and general terms, but on one oc-casion at least, speaking more specifically, he said that he does not advocate a tax on raw materials such as wool and cotton, but that his scheme included a tax of six cents a bushel on wheat and a five per cent duty on meat coming from the United States and other foreign countries, while the same arti-cles from the British colonies would be admitted free; also a 234 THE GETTYSBURG MERCURY. tax of ten per cent on manufactured articles and a reduction of the present duty on tea, coffee, sugar and cocoa. For this favored treatment of colonial goods a similar differential for the products of the English factories is expected in the colonial markets. According to Mr. Chamberlain, three good results will follow the adoption of this scheme. They are: (i) the encourage-ment of the agricultural and meat-producing industries of the colonies ; (2) the advancement of the manufacturing interests of England due particularly to favorable markets in the colon-ies; (3) the consolidation of the Empire by binding the colon-ies to the mother country by ties of self-interest. Let us ex-amine each of these separately and try to determine whether these results may reasonably be expected. The agricultural and meat-producing interests of the colonies will be encouraged without a doubt. The case of American and Canadian wheat will illustrate. The English people will pay just the same for their bread, whether it is made of wheat coming from the United States or from Canada, but the importer of wheat can and will offer just six cents more for Canadian than American wheat because of the six-cent tax that he must pay on the latter. This difference in price will encourage Ca-nadian farmers to the same extent to which it will discourage American farmers, and, as ordinarily happens in such cases, the higher price will greatly stimulate the production of Canadian wheat. The cost of transportation from the two countries is about equal, but the result will be the same wherever the cost of transportation from a colony does not exceed that of trans-portation from the United States or from other foreign countries by as much as six cents. This would include all or nearly all the colonies. On the second point, the advancement of England's manu-facturing interests, the scheme will fail for several reasons. In the first place, the cost of food for the English laborer will be increased almost in the same proportion in which colonial agri-culture is benefited. If,- as seems likely, the importer of wheat will offer six cents less for wheat from the United States and THE GETTYSBURG MERCURY. 335 other foreign countries, then, until agriculture in the colonies is further developed, the supply of wheat in the English market will be considerably reduced. The supply being lower, the price will necessarily be higher. It may be argued, however, that within a few years the stimulated production of the colonies will fur-nish such a supply that the price will be greatly lowered. This seems plausible upon the face of it, but certainly it is not reason-able to suppose that the price will thus become as low as it would if this colonial wheat had to compete in a free market with the wheat of the rest of the world. The same will be true of other food products affected by the tariff. That the price of bread and meat would thus be raised by the tariff is one of the disputed points in the debate now going on in England, but it was virtually admitted by Mr. Chamberlain himself, when, in answer to the cry that he would raise the cost of food for the people, he proposed a reduction of the duties on tea, coffee, sugar and cocoa as a compromise measure. It is hard to see, however, how a reduction of duties on these few luxuries can lower the total cost of living as much as a high tariffon the chief necessaries of life would tend to raise it. If the cost of food for the English laborer is thus increased, then, as Prof. Maxey, of the University of W. Va., points out, one of two results will follow—an increase of wages or a lower standard of living. As wages are determined by the demand for labor/and as no greater demand would necessarily be created, there is no reason to suppose that wages would be raised. A lower standard of living would injure the manufacturer in two ways— it would decrease the efficiency of his workmen and lessen the demand for manufactured goods. Now, the English manufac-turer is not prepared to sustain either of these injuries, especi-ally not the first. An impairment of the efficiency of the laborer would mean increased cost of production, and England is already meeting with such keen competition that this might suffice to shut her out of the market altogether. But further than this, the colonial markets would not offer the advantages to English goods that are hoped for. The pro-tectionist sentiment is growing in the great colonies, like Can- 236 THE GETTYSBURG MERCURY. ada and Australia. They are anxious for the" development of their agricultural interests, but they are not willing to have their manufactures ruined. They would be perfectly willing to-grant a differential in favor of England provided that the mini-mum tariff still be high enough to protect their own industries. But of what advantage would such a differential tariff be to England ? How would it benefit her, if, while the products of other countries are shut out of the colonial market, her own are shut out, though by a somewhat lower tariff? That this would be the case has already been proven by the working of a differ-ential in Canada for a number of years. This gave an advan-tage of thirty-three and one-third per cent to English products,, and yet during the time it was in operation, British exports, be-ing mostly manufactured articles, increased less than thirty per cent, while American and French exports in the same markets increased one hundred per cent. It must be granted, however, that if the smaller colonies,, which now have free trade, would change their policy and tax all imports except those coming from England, and if the smaller protectionist colonies would allow the articles now on the free list to come in free only when coming from England, English goods would acquire considerable advantages in these markets. But these are rather unimportant when compared with the great markets where no advantages would be gained. This slight advantage, however, would be more than off-set by a loss in another direction. Only a small fraction of England's exports now go, and for many years will go, to the colonies. The great bulk goes to foreign countries, where, as a free trade nation, she enjoys minimum tariff rates. When once she adopts a protective tariff this favored treatment can no longer be given her and a large part of her manufactures will be threatened with ruin. All in all, then, this tariff scheme would not only not benefit, but more likely would greatly injure, English manufactures. As to the third result aimed at, the consolidation of the Em-pire, many think that the scheme would work the contrary effect. To carry it out would be a tremendous problem. To THE GETTYSBURG MERCURY. 237 arrange a system of tariff duties that would be satisfactory to the United Kingdom and all the colonies would be too much for the intellect of any statesman of this generation. Exports to the various colonies differ both in quantity and kind; like-wise the imports from the colonies. Then, too, both imports and exports vary in these respects from year to year. For these reasons it would be impossible to hit upon a scheme satisfactory to all. There would be a constant fear and distrust lest one colony should be accorded more favorable treatment than another. Instead of harmony, discord would result; instead of consolidation, a tendency to disintegration. THE PI.AN OF SALVATION. O how unlike the complex works of man, Heaven's eazy, artless, unencumbered plan ! No meretricious graces to beguile, No clustering ornaments to clog the pile ; From ostentation, as from weakness, free, It stands like the cerulean arch we see, Majestic in its own simplicity. Inscribed above the portal, from afar Conspicuous as the brightness of a star, Legible only by the light they give Stand the soul-quickening words—Believe, and live. Too many, shock'd at what should charm them most, Despise the plain direction and are lost. WlLUAM COWPER. 2j8 THE GETTYSBURG MERCURY. TALES OF A BACHELORS' CLUB—NO. i. JAMES GARFIBI.D DIIAER, '04. THE great metropolis was struggling in the grasp of a mid-winter storm. Up and down the broad avenues and narrower thoroughfares the icy winds howled and blustered, the intermittent gusts catching up the harsh, granular snow and depositing it again in miniature drifts in the area-ways ot the larger buildings ; or, by its great velocity, creating a vacuum between the tall structures which sucked up the snow in swirl-ing cloud-masses and enveloped the chimneys in mantles of glistening white. The storm king was abroad in state, attended by a numberless array of his spotlessly livened retinue. A clock, in the tower of a building on one of the most fashionable thoroughfares of the city, was just announcing the hour of midnight, the strokes of the bell sounding alternately clear and distinct, and again muffled and far away, varying with the fluctuations of the storm. The street was almost deserted —only an occasional, belated pedestrian hurrying homeward, or some habitual night prowler stealing to an appointment at an uncertain rendezvous. As the night wore on, the storm abated and the subsiding wind left the air clear of snow. The electric lamps along the avenue shone forth again with an enhanced brilliancy, illumina-ting the dark corners with their ghostly glare, and revealing fan-tastic shapes of snow where the wind, cavorting with a too pretentious drift, had left evidence of his passage in the most erratic grotesquerie. Athwart the silence which succeeded the tumult of the ele-ments, the neighboring clock-tower chimed the hour of two and the last reverberation had scarcely died away when a little gust of wind, which seemed to have lost its way in the wake of the storm, hurried round the corner of an intersecting street and seemed to carry with it, in the midst of a flurry of snow, the muffled figure of a man. It was evidently no uncommon thing for this lone pedestrian THE GETTYSBURG MERCURY. 239 to be abroad at this hour, for he seemed to pursue his way-somewhat leisurely, as if well acquainted with the locality. He floundered along through the snow which now covered the side-walks to the depth of some inches, and seemed to main-tain his equilibrium fairly well, albeit he collided with a post or tree now and then, and once, when his silk hat blew off and wheeled its way to the middle of the street, he recovered it with an unsteady grasp which betrayed an evening spent in convivial enjoyment. When about halfway down the square he began to look up-ward as he passed along, scanning the handsome buildings for some distinctive architectural feature by which to recognize the one which was evidently his destination. Suddenly he paused, walked to the curb, and hesitated a moment, standing in the patch of rose-colored light which a large electric chandelier of stained glass and Venetian iron-work, hanging in the vestibule of the building, threw upon the side-walk. As he stands there undecided in his inebriated condition, whether or not he has found the right place, let us survey with him the exterior of the structure. It was the most impos-ing edifice on the whole avenue and was constructed almost entirely ot elaborately carved brownstone. The windows were of the triple style—a broad, square pane of heavy plate, with a narrower one on either side, surrounded by irregular, yet artistic, patches of vari-colored and heavily leaded glass, with miniature pilasters of carved brownstone intervening, the whole surmounted by a capping of heads of satyrs among twining vines in the form of those long, flat curves which in modern architecture give such a graceful and substantial effect. In the spaces between the windows, niches were let into the walls to accommodate statues—graceful figures, whose well defined out-lines and elegant curves caused one to forget that they were produced by the magic chisel, from the same hard, cold material as the rest of the building. At either end of the cornice a Cerberus head scowled, as if just emerging from its lofty lair, while just below a frieze of dancing nymphs completed the ex-terior of the modern palace, at which both the artist and the 240 THE GETTYSBURG MERCURY. craftsman might well gaze with self-satisfied pleasure, and each shake the other's hand in mutual congratulation. However, lest a too lengthy description of the building should become tedious to the reader, we will leave the interior of the structure to the imagination of those who can appreciate what prodigal extremes may be attained in the desire for modern convenience and luxurious ease. Such was the home of the Bachelors' Club, and the center of action for the stirring adventures which shall be recounted in this series of storiettes—of'which the following is the first, in their chronological order. Mr. Robert Carson, Esq., prominent in the legal profession and member of the Bachelors' Club, was—his bibulous tenden-cies notwithstanding—a most methodical man. In matters of dress and general decorum he was usually beyond reproach, while he never forgot an engagement, and was always courteous and friendly. With this estimate of his character in mind, one can well appreciate the astonishment of Rudolph, the colored attendant, who admitted him to the club in the small hours of the night. Rudolph was a sort of despot among the large corps of servants, asserting his position by right of long service in the employ of the club, and acquaintance with a majority of its membership. He had just dispatched a few of his subordinates and was making his nightly round of the building when a sharp summons of the bell brought him hurrying down the main hall-way to the front door. Having admitted Mr. Carson, the obsequious attendant pro-ceeded to relieve him of his hat and coat. Then, his practised eye noting that this late comer was inclined to stagger, Rudolph took the lawyer gently by the arm and escorted him into the spacious lounging-room, saw that he was comfortably ensconced in an easy chair, placed the latest newspaper on the table at his elbow and noiselessly withdrew. Not a word had passed be-tween them—the usually amiable and gentlemanly Carson and the faithful menial who was always eager to please and quick to detect any sign of gruff indifference. "He's surely got THE GETTYSBURG MERCURY. 241 somethin' on his mind," soliloquised Rudolph, as he re-ascended the broad staircase. Left to himself, the half-stupefied Carson fumbled in his breast pocket and produced a crumbled piece of note paper. Smoothing it on his knee he read aloud : "Meet me at the club tonight, after the Bench and Bar Banquet. Have some friends from the South visiting me. Will bring them around and we will make a night of it to-gether. "Sincerely, "NELSON BRENT." He refolded the paper without comment, replaced it in his pocket, and sat for some minutes lost in a reminiscent train of thought. Presently he began a mumbling, half coherent soliloquy: "Make a night of it, eh ?•—well; not the first time. Queer fellow, that Brent. Used to be one of my best friends at col-lege, until—oh ! Deuce take it. If the girl preferred me it wasn't my fault. And then, after all, her father forced her to break off the engage—, pshaw! Can I never forget it ? Strange, though, the way he seemed to forgive all when he voted me into the club,—looked a little suspicious for him to—there, there! I am getting nonsensical. Feel so dull and drowsy. That digestive tablet the young lawyer from Savannah passed me across the table musn't have worked right. Banquet was quite an enjoyable affair, though, made several new acquaint— friends—no; not yet—acquaintances." His talk became a mere jumble of words, spoken in a sort of petulant monotone. Slowly his head nodded back and forth. Then his chin rested upon his breast, his hands relaxed their grip on the arms of the chair, his eyelids dropped and he sank into a deep unnatural slumber. Half an hour passed, and again the musical whirr of the electric bell brought Rudolph to the door, this time to admit two men who entered quickly and with a certain wariness of manner, as if something of importance was about to be done surreptitiously. 242 THE GETTYSBURG MERCURY. "I say, Brent," blustered he who had entered first, "you cer-tainly get some beastly weather up here in the north states." And he rubbed his hands briskly. The other lifted a cautious finger and turned to Rudolph. "Has Carson come yet ?" "Yessir. He's in there now fast asleep," and Rudolph ges-tured toward the door of the smoking-room. Brent gave his companion a glance of mingled surprise and gratification, and the Southerner replied with a shy wink and a sinister smile. "You may go, Rudolph," said Brent, lifting his hand with a wave of dismissal, and the two passed into the apartment where Carson's regular breathing could be heard from the depths of a big easy chair. "There he is," whispered Brent, as he paused suddenly and laid a hand upon the Southerner's arm. That gentleman there-upon leaned over to get a better view of Carson's face, and nodded to the other. "The same fellow," he said. "One would not think, to look at him, that it would have been so easy to 'dope' him with a morphine tablet under the pretense that it was for his stomach's sake." "You did work it cleverly, though," observed Brent, with a ■complimentary accent. "How long do you think it will last?" "Oh !" was the careless rejoinder, he's good for a couple of hours anyway. And now, Brent, since I just got into the city this evening and went right to the hotel, so that we had no chance to talk, would you mind telling me what your idea was in getting me to assist you in what looks to me like the begin-ning of a dirty piece of work ?" "Steady, now, old man," said Brent, reassuringly. "I'll explain the whole affair if you give me time, and you'll agree that I am only exacting a just vengeance for a wrong which this man Carson did me years ago, and but for which I should now be a wealthy man, instead of being compelled to follow a meagre law practice, and scarcely able to keep up my membership in this club." THE GETTYSBURG MERCURY. 245 "Yes, I understand," interrupted his auditor, impatiently, "But what are you going to do with him now ?" "I'm coming to it," Brent replied hastily. "In order to understand the why and wherefore of what is going to happen tonight you must first know something of this man Carson's past, and, incidentally, a little of my own." He glanced at the sleeping figure in the easy chair, assured himself once more that the victim of his contemplated treachery was yet in the land of dreams, nonchalantly lighted a cigar, and settled himself to begin the narration of his tale. The little Southerner seated himself also, but with a reluc-tance which indicated that he was beginning to regret having taken a hand in this business, and was anxious to have it over with. "We were good friends at college," Brent began, "until—well,, it was the same old story. Two men and one woman. Her father was one of the wealthiest cotton planters of the South. By judicious manceuvering I succeeded in creating such a favor-able impression on the old man that he once told me himself that he thought I would make a good son-in-law. "But here steps in this fellow, Carson, and wins the affections of the heiress so completely that, from the time of his advent upon the field, I was gradually compelled to recede into the back-ground. In order to circumvent him I was obliged to concoct several false reports, which, by cleverly concealed methods, I managed to convey to the old gentleman's knowledge. The result was that her father forbade Carson the house. But the daughter, after several passionate scenes, declared her inten-tion to marry him, if she had to elope to do it. Finally, her father put her under the rigid surveillance of a strict spinster governess, and so the matter seemed to rest. Carson accepted his dismissal with an apparent good grace, and I gave the case up as hopeless. Thus the affair ended, neither of us gaining anything by it, and our former close friendship was replaced by a bitter enmity, which years seemed only to accentuate." "But how," ventured the other, "do you come to be members of the same club ?" 244 THE GETTYSBURG MERCURY. "I was coming to that," hurriedly asserted Brent, "and when I have told it you must give me credit, or rather discredit, for a piece of the most diabolical cunning. After we had gradu-ated from college I did not hear of Carson for some years. Meanwhile, I came here, built up a small law practice, and joined the Bachelors' Club. What was my surprise, one even-ing at our meeting, on learning that a certain Robert Carson was a candidate for membership. When I discovered that this prospective member and my old enemy were one and the same person, I hesitated. But it occurred to me that here was a splendid opportunity for revenge. I would vote him into the club, pretend to forgive and forget all that had formerly passed between us, and await my chance to strike the blow." "Yes, yes," said the Southerner impatiently, "that brings us up to the present time. I understand the circumstances now completely. But what do you intend to do with him ?" For answer a long, low whistle sounded from the street and Brent started in his chair and sat bolt upright. After some seconds the signal was repeated and he rose and went to one of the large windows. The Southerner heard the clicks of a latch, felt a draught of cold, outside air, and then the window was lowered and he turned to see a figure, muffled in a large storm coat and wearing fur driving gloves. The newcomer was talk-ing to Brent in an undertone and the listener could just catch the words: "Come near fergittin', Guv'nor, was just goin' ter ring th' bell when I minded as how you was t' let me in by th' winder, so as not t' rouse th' nigger." "Yes, yes," Brent whispered hurriedly. "But we must be quick, now. It's getting on toward morning and the thing must be done in time for me to catch the early train." He motioned his confederate toward the sleeping figure in the easy chair and, to the Southerner's astonishment, the burly fellow picked up the unconscious Carson as if he had been a child and carried him to the window. The perfidious Brent again raised the sash, revealing a cab in waiting at the curb-stone. The cabby lowered his burden to the sidewalk, slid THE GETTYSBURG MERCURY. 245 through the window and dropped below then again lifted the helpless form, carried it over and deposited it in a dark corner of the conveyance. Brent and his companion resumed their hats and coats and made their exit by the window, closing it after them. Crossing the sidewalk, with stealthy glances up and down the street, they entered the cab, the driver mounted his box and gave a sharp "cluck" to the horses. Only the faint crunching of the wheels in the snow was heard, as the vehicle rolled away into the darkness. Five minutes later the front door of the Bachelors' Club opened, a figure in dark blue livery stepped forth and a dusky face peered out into the gloom with an anxious and excited look. Rudolph had come into the smoking room, found Mr. Carson missing, his hat and coat left behind, the window-catch unfastened and many foot prints in the snow on the sidewalk just beneath. Hastening down to the curb, he observed, with a gleam of satisfaction, the tracks of wheels in the snow. In another moment he was hurrying back into the house, and up stairs to the servants' quarters, a grim determination written on his swarthy features. In a small, upper room of a low tenement house, on an obscure street of the slum district, an old man was sitting at a rough table, reading a week-old German newspaper by the light of a tallow dip. He was the common type of naturalized im-migrant of the lower classes. Teutonic features, snub-nose, double chin and ample girth were all present as the recognized signs of his nationality. He was clad in coarse, threadbare garments of antiquated pattern, the waistcoat unbuttoned for greater ease, and his feet slipped into loose goloshes with which he shuffled across the floor when, at frequent intervals, he arose and went to the window to peer with expectant gaze up the dark, narrow street. The room was scantily and poorly furnished, and gave evi-dence of those straitened circumstances which oftentimes force 246 THE GETTYSBURG MERCURY. honest and well-meaning folk to participate in deeds of rascality for the sake of the bare means of subsistence. And such was the case here. The old German had hesitat-ed, upon being approached by a refined-looking stranger with the offer of a handsome remuneration, if he should do just as the person dictated, for the space of a few days; but, when the al-luring proposition was reinforced by the guarantee of absolute safety from detection or punishment on the part of the German, the old man had consulted with his wife and, after sundry ar-guments pro and con, had accepted the offer. And now he was awaiting the arrival of the man to whom he had pledged himself to act as a tool. For the twentieth time, it seemed, he had gone to the window to watch for any sign of life up the de-serted thoroughfare. The fussy little clock in the corner pointed to five minutes of four, and the old man, weary of his vigil, re-sumed his chair and began to go over in his mind the plans which he and his unknown employer were about to carry into execution. It was three days, he mused, since he had been accosted on the street by a well-dressed gentleman, who, after some preliminary talk, conducted him to an obscure restaurant and, in the seclusion of a curtained booth, had made him the proposal which he had so reluctantly accepted. A wealthy young lawyer was to be kidnapped, smuggled into his humble quarters in the tenement, kept there against his will and forced to sign certain papers which the German's employer would turn into money and make good his escape before the victim of the plot could be located and rescued. It was all very neatly arranged, the old man thought, but was he not a fool to let the other fellow get away while he would have to remain and per-haps feel the strong arm of the law? He was just beginning to-regret his bargain and to wonder whether the pay justified the risk, when his attention was attracted by a noise in the street outside. Starting up, he snatched the candle from the table and rushed to the door. In the strong, upward draught from the steep stairway the feeble taper winked and spluttered and finally went out, leaving him in utter darkness. He groped his way down the dingy flight, in a tension of nervous" dread, THE GETTYSBURG MERCURY. 247 I . tore open the door and stepped out upon the front stoop. A cab was standing in the middle of the street, a short distance away. The horses were stamping the snow impatiently, the driver's box was vacant, the fur robe dangling from the seat and trailing upon the ground, and the door of the vehicle stood wide open. In the gloom about him the old gentleman heard the sounds of a scuffle, and could just make out the figures of half a dozen men who seemed to be engaged in a free-for-all fight. A familiar voice shouted dreadful oaths above the bab-ble of the melee, and a lithe, active little figure mingled in the struggle with furious vigor, hissing fierce invectives with a Southern accent. The battle royal lasted for some moments. Now and then one of the combatants would lose his footing and flounder about in the drifted snow, then regain his feet and plunge again into the conflict with redoubled fury. Finally, just as the terrorized witness was about to turn back and flee terror-stricken up the stairs, one of the factions in the contest seemed to gain the mastery. Three of the struggling forms broke away. Two of them sprang into the carriage and banged the door after them. The other clambered to his perch on the box, snatched up the reins, belabored the horses with vicious lashes of his whip, and, smarting with baffled rage, turned his head and hurled back a parting shot that was a veritable bomb-shell of besmirching epithets, as the cab rolled away. Some of those who remained on the sidewalk attempted to overtake the retreating vehicle, but, giving up the pursuit as fruitless, return-ed to join the little group which was now holding a hurried consultation. After a moment or two they picked up a limp figure and started away down the street, bearing the uncon-scious form as the trophy of their victory. ****** At a special meeting of the Bachelors' Club the next even-ing, a full account of the affair was given by one of the mem-bers, who gathered his information from those who had been most directly concerned in the disgraceful episode. From his disclosures it appeared that Rudolph, after noting the suspic-ious circumstances of Mr. Carson's disappearance and fearing 248 THE GETTYSBURG MERCURY. foul play, had aroused a half dozen of the servants and begun a search. The rescuing party tracked the cab to the street in the slum district by following the wheel marks in the snow. After overcoming the resistence of Mr. Carson's would-be ab-ductors, they had brought that gentleman back to the club-house, sent for a physician to resuscitate him from the effects of the drug and the rough handling he had received, and reported the affair to the police. When Brent's shameless duplicity became generally known, the assembly room of the Bachelors' Club was in a turmoil of indignation. A bitter, crushing letter of dismissal was drawn up and despatched to his law office, in case he should have the audacity to return and attempt to explain by some elaborate falsehood, as many of the members believed he would do. But the letter remained unopened upon the desk of Brent's deserted office and the shrewdest detectives of the city failed to obtain a single clew as to his whereabouts. Nelson Brent and his ac-complice, the little Southerner, had completely disappeared. THE GETTYSBURG MERCURY. 249 THE NEED OF RENEWED INTEREST IN THE LITERARY SOCIETIES OF OUR COLLEGE. THE subject of the advantages of membership in a literary society andof general literary discipline is an aggravatingly old one, and one which has been preached from the college ros-trum ever since the literary society found place as an appendage to an institution of learning. Notwithstanding, it is, with all its ponderous burden of repetition, a most vital and important phase of collegiate training, and its importance needs all the more to be emphasized in lieu of the widespread lack of ap-prehension among students in general of the highly beneficent results which it confers. At'Gettysburg the existing state of affairs needs considera-tion. The reason as to why our literary societies are so lethar-' gic demands investigation. As to the why and wherefore of this depression in the field of literary effort let us briefly in-quire, and try to recognize the necessity for improvement. It is quite in harmony with a reasonable supposition to in-fer that the chief cause of this apathy is to be discovered in a failure to realize just what the literary society means to the student. To start with, it offers a chance for development in composition. Writing, in an intelligent way and with the use of good diction, is an accomplishment every college man should own. To be able to write what one thinks and offer it to be read by others is as much a demand on the college man as to be able to carry on an intelligent conversation. If a man has a reasoning intellect, descriptive ability, poetic sentiment, or thought-power and observant faculties along any particular line—which we all have in greater or less degree—he should surely appreciate his endowment to an extent great enough to insure its permanency and highest efficiency by a proper amount of use. This state of affairs would be conclusively guaranteed by an occasional essay, poem, or story, which a keen interest in his society and college monthly should unhesitatingly lead him to construct with a gratifying result to both writer and reader or listener. 250 THE GETTYSBURG MERCURY. The aptitude to compose one's thoughts, which ability is also a thought-training process, is an accomplishment which no stu-dent of Gettysburg College will ever disdain.' Secondly, and somewhat interwoven with what we have just said, is to be recognized the happy knack of being able to stand before an audience and do clear thinking. This is a something that is of incalculable importance. Not one man in one hun-dred can do it. Every college graduate, to be worthy of the name, ought to be that one man. To face with self-poise a congregated mass of people and address them with a calm dig-nity and a smooth-working brain is a modern requirement of the college man, and justly so. The world insists upon and demands this qualification. He who possesses this proficiency will always cherish it, and he who lacks it will ever be sensible of a lost opportunity. With this showing, as manifested in two main ways, of what the student of our college, in many cases, is foregoing in his educational career, let us give heed to one or two phases of our literary society work which are sore in need of a rectifying remedy forthwith, and the existence of which implies another cause for general unprogressiveness. The literary contests between the Phrenakosmian and Philo-mathean societies should be the means by which a great and lasting enthusiasm would be aroused in and a powerful impetus given to general literary work in the college. The approach of these competitive performances should instigate a rival zest between the members of the respective societies which would be satisfied only after having placed him, whom it has ani-mated, on the program, or upon the accession thereto of some more competent person, whose position was gained only by dili-gent and effective work. Such conditions would conduce to a mighty good. They would establish a propensity for literary practice certain to be wholesome for both societies. But how different? This year there is scarcely a little bit of interest manifest. Neither society seems to consider the issue worth more than a meagre amount of preparation. As the time for the contests draws nigh a sort of stringent necessity does impel a preparation which has the appearance of a greater or less THE GETTYSBURG MERCURY. 251 amount of haphazardness. The training for these programs, instead of having been systematic, steady and critical, has par-taken too much of an abrupt, spasmodic and thoroughless course, which is bound to assert itself, we are afraid, in their rendition. Before this paper has appeared the literary contests shall have taken place. By them let our society members judge their tactics henceforth. To be sure, these programs are going to support some kind of success, but how much better might they not have been had they been subject to a more ap-propriate preparation by harder individual work, more enthusi-astic collective energizing? Who dares set the limit? Within the precincts of each society the indifference of in-. dividuul members to the success of a program of the usual routine order is most exasperating. Every society member is entitled to a performance at certain intervals. Each society member anticipates that privilege when he joins his society. Deny it him and he resists. Henceforth it becomes his duty as well. But at present the inclination to slight this duty and privilege is quite ad extremiun. If a member be posted for an appearance on any particular program, the liability of the actual reality of his presence for the purpose of doing his duty and enjoying his privilege is, in so many cases, quite remote. Nowadays the president of Philo, the president of Phrena never knows, with any degree of certainty, what his program is going to be until rt is over. Indeed sometimes doesn't know if it is going to be at all or not. A member if unable to be present, whether on account of unavoidable circumstances, or on account of an acute indisposition to move aggravated by an attack of voluntary brain inactivity, instead of procuring a substitute, which is certainly the only proper course, simply lets the affair drift until it produces its ruinous effect on some program, whose purpose to please gives way to a decided reactionary effect. When will you realize your duty to yourself and your society, my inactive friend? How will you retrieve your loss? And now, fellow-student, having been made conversant with the facts, will you avail yourself of this offer; this lasting and essential advantage extended to you ? You who are going to 252 THE GETTYSBURG MERCURY. become ministers and lawyers—will it pay you to wait until you are in the pulpit or before the bar to learn how to handle your faculties, to control your thoughts and temper your actions ? And you, doctor and man of science, can you afford to descry the work because it is beyond your immediate province ? The truth is that whatsoever we be—professional men, business men, or scientific men—we are going to be called upon to per-form certain functions in life because of the significant fact that we are college men. The college man stands in such vast pro-portion to his fellow-men that, with his superior ability, he will be compelled to assume certain obligations within the field of .his active life. Suppose, for instance, you should be asked to make an address, you who are so negligent in society work, at a certain place, after your college days have passed and you are in the great fight of the world whose finish is victory or defeat, or that you are prevailed upon to preside at some meeting, in both of which cases you could positively not escape, unless on the plea of inability, would it not be your sincere desire that your success, in either instance, should be somewhat commen-surate with what would be expected of you, and would it not be of vast humiliation, and even perhaps a check on your ma-terial advancement, to confess inability, or to fail in the under-taking? Such cases as this are not improbable ; on the other hand they are both very probable and almost certain. Prepare now, fellow-student, and escape the penalty of the future. With such conditions at Gettysburg we should try and im-prove. At the same time we may find relief, over against this depicted "depression, in the fact that ours is not the only insti-tution wherein there is a lack of concern for literary discipline. In looking over the magazines of many of our contemporary schools we find, apparently, just as deplorable a situation. In brief, the American college might conveniently stand a "renais-sance." But the fact that an analagous disinterest is prevalent in other colleges should lead us to recognize more fully the greater necessity for a revival. The necessity is becoming a stern one and our duty it is to set in operation causes that will be productive of more satisfying results. THE GETTYSBURG MERCURY. 253 Lastly, the welfare of Gettysburg demands that we get to work. Gettysburg College, we have reason to believe, is on the eve of a new departure. Nothing can long remain inactive. It must either advance or retrograde. For some time our col-lege has been in a state of comparative inactivity, but the spell is bound to be broken, and, judging from recent movements, we may judiciously conclude that the election of a president will soon be assured, and that such a step will be attended with success for Alma Mater. Anticipating such progressiveness, in no place can the student body initiate its expanding interest more appropriately than in literary society work. If we can make our two societies flourish, the influence will be far-reach-ing and the end worth the beginning. A few days ago the writer casually chanced upon the follow-ing : "Without good literary societies a college is certainly not worthy of patronage." This passage clearly defines the merit of the literary society. It is a necessary adjunct to the equip-ment of any institution of learning. Some of our neighboring colleges have valued this importance so highly as to make a certain amount of literary society membership compulsory. Our own school even has provision in its regulations for such membership with an alternative of certain extra work to be provided by the faculty. This rule, however, has not of recent years been subject to a rigorous enforcement, nor do we advo-cate its active operation after years of dormancy. Literary work should be voluntary. The student should find pleasure in it. The reward it offers should be its stimulus. No stu-dent is going to gain much from that into which he is forced. Now, if this work is so superlatively requisite, it certainly is worthy of support. It deserves a proportionate share of our labor. Recognizing the significence of our literary societies, let us upbuild them again, improve them by active work and by performing when called upon to do so. L. A. G. 254 THE GETTYSBURG MERCURY. CONVERSATION AS AN ART. HARRIET A. MCGILI;, '06. AGROUP of girls were talking about the expected visit of some college students to their town. The first and chief topic of their conversation was that pertinent to dress, and on all sides might be heard the statement, "I must have a new gown made for the occasion." The second, and by no means unim-portant consideration, was, "How shall we feed them; what shall we give them to eat?" This phase of the anticipated event was discussed in many ways, and with a due considera-tion of the fact that the appetite of the average college student is not easily satiated, but craves an abundant variety. After more or less of time had been indulged in this manner, it was suddenly discovered that by far the most attractive and intelli-gent girl in the company had been strangely quiet. She also happened to be of wealthy parentage and it was well known that she could easily afford many new gowns and tender many elaborate parties. " What are you thinking about?" asked her friends, almost in concert. "Why girls," was the reply, "to tell you the truth, I was just pondering as to how to formulate some scheme to put an intellectual edge on my ideas, in order to be able to entertain the boys when they are here with something interesting to talk about." Now, all girls like fine and beautiful dresses, and the elim-ination of hunger from the nature of the guest friend is, by no kind of argument, a meagre consideration, yet, despite these two pending necessities, the quiet girl, who had been thinking of interesting topics for conversation, had, without doubt, the proper conception about entertaining guests. We do not care about addressing statues, no matter how beautiful they may be; we gaze upon them for a while with admiring interest, and then pass on into contact with our liv-ing, breathing fellow-beings, less beautiful, it may be, but cer-tainty more attractive to us. The analogy finds its comple-ment in those persons who exist apparently for the sake of ap- THE GETTYSBURG MERCURY. 255 pcarance; to see and be seen; to attract attention by every device and to pass on their face value. They have no in-dividuality. They may be admired, but never loved, or even scarcely liked by those with whom they come to be associated. Such is the person, for the most part, who is unable to employ the conversational art. The cultivation of conversational abil-ity has suffered by an undivided attention to the superficial. But let such individual recognize the relative importance of conversational power and seek to attain it, and his or her per-sonality will assert itself; vanity will subside. Education is a great factor in advancing conversation as an art. However, it is only a factor; it cannot do all. One must, first of all, be unselfish and amiable, must have a real desire to please, and not have feelings tending to provoke the state-ment: "Well, I have been put here to.talk with this person, and I presume I must make the best of it." Conversation to be worth the time and effort must be a pleasure. To be in-structive it must be conducted with mutual interest. The re-moval of the selfish element is always advantageous. Some people are naturally somewhat bashful or reserved. Such an one the considerate talker will address with careful thought- He will use tact in endeavoring to draw him out, and in having him speak of himself, to a certain extent, his work and aims, friends, and those things which seem to savor of interest for him. Under such circumstances time will pass rapidly for all ■coucerned, and the intellectual intercourse will be thoroughly enjoyed and appreciated. Among the educated conversation certainly flows with great-er ease than among those who have had fewer advantages. It is a fact that, no matter where one lives, who has been well ed-ucated, the world's interests are his interests and, as a result, he is acquainted with those interests. He is more at ease, broad-er- minded than his less fortunate brother, since he has studied about the great deeds of men and has seen " Footprints on the sands of time." All these superiorities assert his greater abil-ity in conversational art. THE GETTYSBURG MERCURY Entered at the Postoffice at Gettysburg as second-class matter Vol. XII GETTYSBURG, PA., FEBRUARY, 1904 No. 8 Editor-in-ch ief LYMAN A. GUSS, '04 Exchange Editor M. ROY HAMSHER, '04 Business Manager F. GARMAN MASTERS, '04 Asst. Business Manager A. L. DlELENBECK, '05 Associate Editors JOHN B. BOYER, '04 BRUCE P. COBAUGH, '05 C. EDWIN BUTLER, '05 Advisory Board PROF. J. A. HIMES, LITT. D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. EDITORIALS. SOME PARTING Upon the appearance of this issue of the WORDS. MERCURY the duties of the present editorial staff and management cease. We have performed the tasks incident to the publication of one volume of this paper and herewith surrender all obligation, together with the good will of the journal, to our successors. During our supervision we have tried to labor with a due sense of the responsibility rest-ing upon us, not only for the continuance of the heretofore es-tablished literary plane of the MERCURY, but for the constant exaltation of its general tone. We have felt strongly the neces-sity of unremitting, vigorous effort in the interest of the charge entrusted to us, and we have made it our particular concern to employ appropriate methods in our work. In short, our aim THE GETTYSBURG MERCURY 257 INDIFFERENCE. has been not mediocrity but perfection. To be sure, we have fallen short of this aim, and our ideal has been but imperfectly-realized, yet we feel we have done all possible in our desire to evolve improvement in our college monthly. That our exer-tions have been productive of good results at times we modestly admit, but that they have likewise borne barren fruit is beyond doubt. This lack of what might have been gain under different cir-cumstances is happily explainable, and a brief indulgence in the facts pertaining thereto may avail to remove the exigency henceforth. The first great drawback during the past year has been a manifestation of indifference, or lack of co-operation. This is one reason why the MERCURY has not been as creditable to the college as we conceive it should have been. There has been a general disinterestedness in its pages. Some one may say that there hasn't been such a great deal contained within its covers tending to inspire inter-est. This, we grant, is, in part, true. But, criticising friend, if you would remedy the situation you must set to work on the cause, not the effect. As every subscriber knows, this paper is published by the literary societies of the institution, and in them as publishers it expects to find hearty supporters and loyal contributors. In-stead it has found apparently hearty non-supporters and dis-loyal contributors. True it is that the articles appearing on the MERCURY'S pages from time to time have been mostly written by society men, yet there has been no united effort or obvious interest displayed by either society on behalf of this paper's general improvement. If it succeeds, good; if not, good again. Concern in and for it is dormant, dead. The very fact that it is the organ of the societies should cause every man interested in his society to subscribe for it; should make it the duty of each and every member so to do, but, to the contrary notwithstanding, a great many members of both Philo and Phrena do not take it. They are unaware, one would think, that financial support is absolutely a requisite to the ex- 258 THE GETTYSBURG MERCURY. istence of a college journal, even if they are deaf to the fact that a large subscription list gives editorial encouragement, and will later stand for merit. But if society men themselves, by general disregard, show no disposition to aid the paper, how can we expect a new initiate to voluntarily sink a dollar in something, which from a fellow" member's action is, according to indications, a losing game; so much of money wasted ? We are not given entirely to pessimism, but inflated optimism cannot long be floated on a stream of adverse conditions. These may seem to be strong statements. So we intend them, and we believe the means justifies the end, and if we hope to continue a monthly strictly creditable to Gettysburg something will have to happen. Therefore, let us take things as they are, and try to adminis-ter an antidote. Show more interest in this paper, member of Philo, member 'of Phrena, then we will seek other means of heightening its influence. It will pay an effort so expended, both in good to the college and individual development. DEARTH OF A second salient cause for non-progressiveness MATERIAL. lies in a deficiency of material, both in quan-tity and in variety. At the present time we are generously thankful to get almost any kind of a contribution. "Anything prints just now" is a sorry statement for the editor of a college magazine. By no means do we propose to disparage the pro-ductions of those who have aided us during the past year with their compositions. To them is due our grateful thanks. The point we wish to make is simply that the staff of such a paper as this purports to be, instead of being compelled to go a-beg-ging, should have some right to choice; instead of being forced to take what it can get, it should have the privilege, to a cer-tain extent at least, of selecting what it wants. When will you give us a chance, fellow student ? And further, we should not only have more than just enough to print in each issue, but some variety. Point out the student and general reader who doesn't tire of the forced essay—that which is produced as so much task work. "Dry as punk," he THE GETTYSBURG MERCURY. 259' says and flings away the paper containing it, and thereby all that is good therein goes unnoticed and unread. Indeed, some such essays are good and commendable, but they so often lack in spirit and enthusiasm, both of which are necessary traits of a good essay. No student can write anything worth reading on a subject in which he feels no concern. He may draw out a few facts and truths for argument's sake, but that is not the substance of a good literary production. What we need is good, solid, substantial essays to start with, full of life and con-viction, enthused with the personality of the writer. Again, give us something of fiction. This is, indeed, a form of variation of which we feel the sorest need. The short story is a powerful factor in adding to the charm ot a college maga-zine's pages. The creation of a healthy bit of romance is in-vigorating to the reader and beneficial to the author. It relieves the stern ruggedness of a journal otherwise filled, perchance,, with bleak prosaic composition. Fact and fancy will mix to advantage on the pages of the college paper if intermingled in the proper proportion. And, yet more, let us have an occasional poem. Poetry lightens the soul and stirs the reader to better things. We do not reckon upon an outpouring of full-toned poetry akin to that of the masters, but we do find justification in asking for poetic sentiment in verse such as many students are, without doubt, capable of contributing. Our exchanges contain it. Are we so much farther down the scale as to preclude all possibility of anything similar? Surely not. We can have poetry, fiction, and good essays, if you will, fellow-student. FOOD FOR Our monthly can be made better and must be THOUGHT. made better. Remember that to our Alumni and to other colleges this paper is the chief measure by which they judge our literary standard. That standard must always be kept high. A college displaying but meagre literary ability in its representative magazine is certain to feel the disadvan-tageous effects. And, last of all, remember that a paper can always be improved externally as well as internally by making it more attractive and elaborate, and that a full treasury, through 26o THE GETTYSBURG MERCURY the agency of a large subscription list, is the only way to gain this end. The foregoing has been written—a large proportion of its substance not for the first time—we believe, under the impulse of the right motive. Although, as said previously, we are about to relinquish active relations with the MERCURY, we are, under no circumstances, going to cast aside all interest in it. In fact, the contrary shall be the case. Its advancement will be our pleasure, and its prosperity our lasting desire. If you will but co-operate with us, student-friend, and if we let our good inten-tions take the form of material aid, all will be well. The pres-ent stringency will slacken. The MERCURY will improve and we shall indulge a just pride in our college monthly. ^^-^-^ EXCHANGES. THE Touchstone came out in January, clothed in a pretty gray and silver cover. We noticed at the foot of the cover-page—it may have been because of its attractive appear-ance— this sentence: "Published in the interest of Literary Lafayette." A sermon would be forthcoming on a theme which that sentence suggests, were it not for certain suggestions we have previously made concerning "much speaking." We would make that theme—"The Literary College." However, all honor to Lafayette if she is as thoroughly imbued with the literary spirit as she seems to be. There is one note to which most of our exchanges seem to be keyed : the warning of literary en-thusiasm. One comes out with an editorial declaring that at that particular institution literary spirit is dead. Another is continually appealing to the student body for poems and stories and essays. Were the productions of such a magazine as The Georgetown College Jo7irnal less worthy of praise, we might notice that the same group of men are the contributors month after month, and might draw our own conclusions. But we will not preach. Let us pray the oracle to send a great revival of literary spirit (f\ THE GETTYSBURG MERCURY. 26l upon our colleges, to make them centers of American literature. May the dead come io life again ! From the unassorted heap on our desk, we pick up the Mani-ton Messenger. We are made glad, as we read an announce-ment for the February number. It does not bewail a lack of material, but it announces such interesting subject material for the coming month that one becomes anxious to see next month's issue. We are not quite so pessimistic now. The article in the January number which warrants us in our expectations is a study of the leading character in "The Mer-chant of Venice." The author's interpretation of Shylock, as actuated by love for his persecuted race, places him in a some-what new light. "Side by side with the epithets, the Avarici-ous, and the Avenger, let us place the epithet, the Martyr." In a well-written article on "Panama," a rather partisan view is taken. The story of Herbert Spencer's life, with a statement of his theory, is very clearly shown. There is, however, a lack of the short story, and the poet does not venture to show him-self. Some of the ex-men have been quoting specimens of the college man's poetry. With apologies to the ex-man of the University of Va. Magazine, we quote: "The twilight palls The shadow falls And round me like a massive shawl The night descends." Author unknown. It may be better to lack poetry than to give the poet's Pegassus a chance to roam in such a way. But the magazine which carries something of this nature has at least the credit of having variety. We wish to acknowledge a new exchange, the Brown and White. It is a sprightly paper from Brown Preparatory School, Philadelphia. We wonder what the Dickinsonian might mean in her ex^ change notes, referring to the seven articles in the December number of The Gettysburgian, which is characterized as " a mediocre college weekly." No doubt the printer is at fault. 262 THE GETTYSBURG MERCURY Last night I held a little hand, So dainty and so neat, Methought my heart would burst with joy So wildly did it beat. No other hand into my heart Could greater solace bring, Than that I held last night, which was Four aces and a king. —Tlie Courant. The author of the following effort is nameless. Perhaps sometime he may come to college, and we can only hope that that time will be soon (for his own good). " The mouth is the front door to the face. It is patriotism's fountain and a tool-chest for pie. Without the mouth the pol-itician would go down to an unhonored grave. It is the gro-cer's friend and the dentist's hope. It has put some men on the rostrum and some in jail. It is temptation's lunch counter when attached to a maiden; tobacco's friend when attached to a man." The Review, edited by the students of Washington College,, has just arrived at our desk for the first time. " Why Brer Rabbit Has No Tail" seems to be an elaborate attempt at dia-lect. There is a tendency with some of the exchanges to arrive at least a month late. The St. Johns Collegian for January is at hand for the first time in several months. The issue, how-ever, is worthy of perusal, and the short story, although not particularly interesting as offered in this issue, unites with the essay to form a well-balanced college paper. The article on " The St. John's Spirit" should stir one's blood for his alma mater. "Spirit of Old-Fashioned Roses," Breathing the air of the spring, Spirit of far-away roses, Sweet as a song you sing. Now in the dusk of the twilight, As evening softly falls, Kiss the farewell of forever, Ere the thought of forever appalls ; Touch his lips gently and sweetly As leaves touch a castle's walls. —The Haverfordian. ma® PATRONIZE Ol'R ADVERTISERS. EAGLE HOTEL Rates $2.00, $2.50 and $3.00 per day. HAS A CAPACITY OF 400 GUESTS —=. FRANK EBERHART, PROP'R. Dealer in F Picture Frames of All Sorts. Repair work done promptly. Wl will also buy or exchange any second-hand furniture 40hanibersburgSt., - GETTYSBURG, PA. Buy Your^^^^s SUMMER SUIT -_A_T-IT FITS. IS STYLISH, LOOKS WELL, WEARS WELL. CLOTHING We mean Hand~TailoPed Ready-to-uuear Nobby Dress Hats, Swell Neckwear, Fancy Shirts, Men's Underwear. YORK, PENN'A. LWatch for his Representative when he visits the College j PATRONIZE OUR ADVERTISERS. Geo. E. Spacer, PIANOS, ORGANS, MUSIC/LL MERCHANDISE Music Rooms, - York St. Telephone 181 GETTYSBURG TEACHERS! TEACHERS! Teachers wishing to prepare for Examination should write im-mediately for our Teachers' Interstate Examination Course, as taught by mail. This course is endorsed by many leading educators, and every progressive teacher who wishes to advance in their profession should begin work immediately. Address nearest office, with stamp, for reply. AMERICAN TEACHERS' ASSOCIATION, 174 Randolph Building, 1423 Arch Street, Memphis, Tenn. Philadelphia. k M. ALLrEMAN, Manufacturer's Agent and Jobber of Hardware, Oils, Faints and Qieqiwar Gettysburg, Pa. THE ONLY JOBBING HOUSE IN ADAMS COUNTY W. F. Odori, -DEALER IN^ Beef, fork. Lamb, Veal, and Sausage, SPECIAL RATES TO CLUBS. York Street, Gettysburg:, Pa. PATRONIZE OUR ADVERTISERS. ECKENEOBE & BEGKER CHAMBERSBUBG ST., Dealers in Beef, Veal, Lamb, Pork, Sausage, Pudding, Bologna, Hams, Sides, Shoulders, Lard, Prime Corned Beef. The Medico-Chirurgical College of Philadelphia! DEPARTMENT OF MEDICINE Offers exceptional facilities to graduates of Gettysburg College, especially to those who have taken a medical preparatory orbiological course. The instruction is thoroughly practical, particular attention being given to laboratory work and bed-side and ward-class teaching. Ward-classes are limited in size. A modified seminar method is a special feature of the Course. Free quizzing in all branches by the Professors and a special staff of Tutors. The College has also a Department of Dentistry and a Department of Pharmacy. All Gettysburg College students are cordially invited to inspect the College and Clinical Amphitheatre at any time. For announcements or information apply to SENECA EGBERT, Dean of the Department of Medicine, 17th & Cherry Streets, PHILADELPHIA, PA. Wright, %j \ Co. 140-144 Woodward Avenue, DETROIT, MICH. 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We need at once a few more Teachers, both experienced and in-experienced. More calls this year than ever before. Schools supplied with competent teachers free of cost. Address, with stamp, AMERICAN TEACHERS' ASSOCIATION, 174 Randolph Building 1423 Arch Street, Memphis, Tenn. Philadelphia. HELP THOSE WHO HELP US. t Tie IntereoIIeglafe Bnrean of Academic Costume. Chartered igo2. Cotrsll S^ Leonard* jPs.lba.rxv, 3NC. IT. ffiakefs of the Caps, Gouuns and Hoods To the University of Pennsylvania, Harvard, Princeton, Yale, Cornell, Columbia, University of Chicago, University of Min-nesota, Leland Stanford, Tulape, University of the South, Wel-esley, Bryn Mawr, Wells, Mt. lolyoke and the others. Illustrated Bulletin, Samples, Etc., upon request. A. B. BLACK, Gettysburg College Representative. E. A. Wright's Engraving House, 1108 Chestnut St. PHILADELPHIA We have our own photograph gallery for half-tone and photo engraving. Fashionable Engraving and Stationery. 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PRIZE ESSAY NUMBER. i i ~ JUSTE, 1904 IY6L, XIII. HO. i GETTYSBURG COLLEGE GETTYSBURG, PA. i w. V N. C. UARBKMENH, OCTTTOBUflS II n w i HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Chartered igoz. Cottrell & Leonrard Albany, N. Y. AAAAAAAAAAAAAAAAAAAAAAAA WWWWWWWWWWWW Makers of Caps, Gowns, Hoods AAAAAAAAAAAAAAAAAAAAAAAA A. B. BLACK, Gettysburg College Representative. Come and Have a Good Shave, E. A. Wright's or HAIR-CUT at Engraving House, Naffy B. SeftOll's 1108 Chestnut St. PHILADELPHIA We have our own photograph gallery for half-tone and photo engraving. Fashionable Engraving and Stationery. Leading house for College, School and Wedding Invitations, Dance Programs, Menus. Fine engraving of all kinds. Before ordering elsewhere com-pare samples and prices. New Tons:)rial Parlor's, 35 Baltimore St. BARKERS' SUPPLIES A SPECIALTY. Also, choice line of fine Cigars. Northwestern Mutual Life Insurance Company, *^ A, L, Menbeck, Agent, COLLEGE. IF YOU CALL ON C. A. Bloehef*, JemeleF, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. rffWHipwjPii^jj ifwPBjmHHMP! WE RECOMMEND THESE FIRMS. The Pleased Customer is not a stranger in our estab-lishment— he's right at home, you'll see him when you call. We have the materials to please fastidious men. J. D. LIPPY, lxle;reiaa-rit Tailor, 29 Chambersburg Street, GETTYSBURG, PA. CITY HOTEL, Main Street, - Gettysburg, Pa. Free 'Bus to and from all trains. Thirty seconds' walk from either depot. Dinner with drive over field with four or more, $1.35. Rates, $1.50 to $2.00 per Day. Livery connected. Rubber-tire buggies a specialty. John E. Hughes, Prop. T1PT0H M Now in 1 THE .PHOTOGRAPHER. new Studio 20 and 22 Chambersburg Street, Gettysburg, Pa. One of the finest modern lights in the country. C. E. Barbehenn THE EACLE HOTEL ZB-A-ISIBIEIK Corner Main and Washington Sts. 1905 SPECTRUM Now in Printer's hands. Order from M. M. METZGEE. BEILLHAKT & PARKEE Students' Supply Rooms! Everything You Want. Fine Stationery a Specialty. NO. 5 AND 7 EAST. i r PATRONIZE OUR ADVERTISERS. I WE HI A COMPLETE LI Of Novelties for the Spring Season, including Latest Suiting, Coating, Trousering and Vesting. Our Prices are Right. SPECIAL CARE TAKEN TO MAKE WORK STYLISH AND EXACTLY TO YOUR ORDER. tUill Ol. Seliman, T^, 7 Chambefsfaufg St., Gettysburg, Pa. R. A. WONDERS Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. D. J. Swartz Dealer in Country Produce Groceries Cigars and Tobacco GETTYSBURG. Established 1867 by Allen Walton. Allen K. Walton, Pres. and Treas. Robt. J. Walton, Superintendent. Hummelstown Browq Stone Company and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, WALTOMLLE DAUPHIN COUNTYj: PENNA. Contractors for all kinds of cut stone work. Telegraph and Express Address, BROVVNSTONE, PA. Parties visiting quarries will leave cars at Brownstone Station, on the P. & R. R. R. DO YOU NEED PNEY TO GO TO COLLEGE ? [FROM COPYRIGHTED STEREOGRAFH BY UNDERWOOD AND UNDERWOOD] Happy Land of t :e R* staff Sun where Song Unceasing Flows. Stereoscopes * and * Stereographs K\ can furnish it fo.' you during the Summer Vacation, Many New Subjects for this season: Russian-Japanese War, Panama Canal, Balti-more Fire, President Roosevelt, Gettysburg Battlefield: New Comic Series; Stereo-scopic Tours, accompanied by patent maps and interesting descriptive books- Write for particulars- Underwood & Underwood 3 AND 5 W. NINETEENTH ST., COR. FIFTH AVE., NEW YORK. REPRESENTED AT PENN'A COL. BY E- G- HESS- The CDcFGury. The Literary Journal of Gettyburg College. VOL. XIII. GETTYSBURG, PA., JUNE, 1904. No. 4 CONTENTS "DE SAPIENTIAE PROFESSORIBUS "—POEM, . . 128 ANDROMACHE ET DECIDIANA. RUSSIAN AGGRESSION—Pen and Sword Prize Essay, . 130 PAUL B. DUNBAR, '04. A MODERN FAUST, 136 "X. Y. Z.'' SOCIALISM ,137 JOSEPH E. ROWE, '04. THE SABBATH AS A CIVILIZER, 144 Miss HELEN WAGNER, '06. THE COURSE OF THE U. S. GOVERNMENT IN CONNECTION WITH THE PANAMA REVOLUTION, . 146 CHAS. W. HEATHCOTE, '05. A HUNTER OF MEN—POEM, 148 "BRIDGET." .'THE PATH OF DUTY IS THE WAY TO GLORY," . 151 POEM, 154 EDITORIALS 155 EXCHANGES, . 157 w 128 . THE MERCURY. «DE SAPIENTIAE PROFESSORIBUS." ANDROMACHE ET DECIDIANA. HOW dear to our hearts are those days when at college We studied and wept o'er the classics of yore; The Latin, the Greek, and the terrible German, And brain-splitting ''Math" which we used to deplore. To-night as we sit in the glow of our fire-side, And think of those days and the pleasures of old, Our hearts fain would turn to our former professors, Who gave to us learning, much better than gold. The fire burns low in its smouldering ashes, The faces appear that we once knew so well, Some pleasant and jovial, and others more solemn, But of each, in his turn, we will .now try to tell. Oh Muse ! pray be kind and remain standing by us, And give to us freely and with no restraint, That much sought for gift, the true power of description, So each one may know whom we're trying to paint. The first who appears in the fast dying embers, Is one who made culprits shake clear to their toes ; He'd rap on the desk with a frowning expression, And quell all confusion, just how, no one knows. His eyes were as blue as the azure of Heaven, His hair was inclined to a faint auburn shade, His stature was tall, and this mighty Apollo Was reverenced alike by each man and each maid. And now we behold one so tall and so handsome, Who led our young minds 'round the fair walls of Troy, Who oft would propound his fav'rite assertion That 'there should be guardians for maidens so coy.' And next to him standing, a man of small stature, Whom feline protectors all look on with dread; He bears in his right hand a tight-covered basket, Just lift up the cover ! Out pops a cat's head. Our dear 'Roman Senator' now looms before us, As tall as a dignified 'senex' of old. He too bears a basket, but it's full of good things, And as a 'rear guard' he has 'Waggles,' the bold. The next that appears to our far-seeing vision Is one who seemed stern tho' at heart he was ki-nd. His friends the}' were num'rous, his travels were many, But ever to "Dutchland" his heart was inclined. THE MERCURY. 129 Scarce had his form disappeared in the ashes, When two more professors came into our sight. A halo of gas, (H2S), was around them, Which ever had been their fond joy and delight. How often we shivered when into their class-room We went in dread fear that we might not come out. A "fiss" and a "bang" and a "crash" would oft greet us; And then the stern question, "What are you about?" And now comes a face that so quietly greets us, He led 'little boys' in the way they should go. He taught them politeness as well as sound doctrine, And stirred to high ideals instead of to low. And last but not least comes that jolly, good "Sap'ens" Who once taught us "Math" and a great deal beside, For he used to tell all the jokes of the season, And solved weighty problems discussed far and wide. The fire dies out and we sit there reflecting On those pleasant days and our teachers of old, And we would not sell our fond recollections For all the rich treasures the deep sea could hold. And so let us close while the dark shadows gather, Which hide from our vision each loved noble face. We hope they still walk through those fair halls of learning, And for many years yet each may keep his old place. 130 THE MERCURY. " RUSSIAN AGGRESSION." [Pen and Sword Prize Essay.] PAUL B. DUNBAR, '04. THE discussion of a subject of world-wide importance can-not fail to be influenced by preconceived prejudices. It seems to be natural for Americans as a whole to entertain strongly such a prejudice against Russia. This is probably the result of our instinctive sympathy for the weak in a contest with the strong. The attempt will be made in this paper, how-ever, to set forth as impartially as possible the facts of the Rus-sian Advance. Having studied these carefully, Russia's motives will be discussed, and finally the probable results of these ag-gressive movements will be briefly summed up. A glance at the map of Russia, her possessions and spheres of influence, shows over how vast a region the Empire of the North holds sway. From the Baltic on the west to the Sea of Okhotsk and the Behring Sea on the east, the Russian territory extends in an unbroken stretch—five thousand miles of steppes and mountains, rivers and inland seas, burning deserts and bar-ren tundras. On the broad plains of Siberia are sections of wonderful fertility practically undeveloped and in its mountain ranges are untouched stores of boundless mineral wealth. This entire region is subject to the most diverse climatic conditions, seasons of extreme cold alternating with intervals of almost tor-rid heat. Such is the Empire of the Czar, embracing more than one seventh of the land surface of the globe and support-ing a population of one hundred and thirty millions. Today we see the Great Bear reaching out ready to seize in his powerful clutch territory after territory. The stress of pres-ent events draws our attention especially to the Far East. There we see the Muscovite pressing relentlessly upon the territory of China, and now by the test of battle it must be decided whether Korea also shall be Russian. The Far East is not the only object of Russia's advance. Slowly, silently, by stealth of di-plomacy, plans are being laid, forces set to work to widen Asi-atic Russia to the southward. During the last forty years; THE MERCURY. 131 , •% . — Britain has watched with apprehension the southward advance of the Bear toward her Indian border. Never for an instant dare she relax her vigilance against the encroachment of the Czar. Russian advisers ever ready to advance the interests of their master hold the ears of many of the native border princes. But yesterday came rumors of Russian influence in Tibet, of a treaty of that country with Russia, and the presence of envoys in the Tibetan capital whose purpose is to forward Russian in-terests in opposition to those of England. Turkey and the Balkan States feel this powerful hand and Sweden and Norway look with alarm toward the borders of Finland. What is the history of the growth of this giant among nations ? Three hundred and twenty years ago Russia was a small and semi barbarous state whose advance posts were scarcely eight hundred miles east of St. Petersburg. In the closing years of the sixteenth century, however, there came to the throne a ruler distinguished for severity even in that stern age. Ivan the Ter-rible, by the very cruelty of his rule, inaugurated the eastward movement of that Slavic invasion which now after three cen-turies of alternate advance and retreat is now approaching so terrible a crisis. Rebellious subjects of the Czar fleeing from pursuing troops were forced to take refuge in the unknown, frigid wilderness to the eastward. As they retreated, they easily overcame the scattered nomads who inhabited these regions. Then by turning over the conquered territory to Russia, they obtained the pardon of the Czar Ivan. This was the first step —the entering wedge—in Russia's eastward advance. The tide thus setting toward the Pacific flowed on slowly but resist-lessly, unopposed by rival nations, for the region was to them unknown. A century passed and another mighty figure ascended the Russian throne. Under Peter the Great came further aggres-sive expansion. The northern ocean presented an insurmount-able barrier but in other directions the advance continued. Southward the Muscovite ruler forced his way and to the west-ward Sweden and Poland felt the force of Russian aggression. Thus year after year, under ruler after ruler, the slow policy of 132 THE MERCURY. expansion has gone on. Wherever opportunity offered the Great Bear forced his entering wedge. West and south felt the advance, but it was toward the east that he moved most steadily. As has been said, Russia aims to follow the line of least re-sistance. The vast plains of Siberia, frozen in winter, parched in summer, were a part of the world's surface uncoveted by the earth-hunger of Europe. So while other nations fought and wrangled over other portions of the globe, the Empire of the Czar silently absorbed this mighty region. Thus by slow movements or sudden leaps, by treachery or by diplomacy, by fair means^or foul, Russia at last reached the Pacific—the ocean outlet which she has always desired. Here was encountered an unsurmountable difficulty. Russia, having apparently overcome all obstacles in her march to the sea, was now met and held by the strength of perpetual winter. The ice bound harbors of northern Asia were valueless. Warmer waters must be reached and, having come thus far, Russia was not to be baffled. By a sudden, bold move the Amur was made the southern boundary. Then in i860, subtle diplomacy obtained from China the strip of coast upon which is built the port of Vladivostok. It is significant that the name of this city is the Russian phrase for " Control of the East." As a seaport Vladivostok is a vast improvement over Petropaulovsk, the first Russian port in Kamtchatka, but still there is not en-tire freedom from the disadvantages of winter. Russia still hungered for a warm-water port. The Trans-Siberian Railway was built—five thousand miles of single track reducing the in-terval of transit between Moscow and Vladivostok to only fif-teen days. Events now began to move rapidly in the Far E^ast. In 1894, the close of the Chino-Japanese war left Japan in possession of the valuable harbor of Port Arthur. On the plea that the possession of this port by Japan threatened the in-tegrity of China, Russia forced the retrocession of Port Arthur to its original owner. Two years later, a Russian squadron entered this harbor ostensibly to winter there. Ere many months the world was startled to learn that Russia had leased Port Arthur from China. The integrity of the latter country THE MERCURY. 133 seemed no longer a consideration. Immediately came military occupation of the city and the erection of tremendous defensive works. Russia had obtained her warm-water harbor; but was she satisfied ? Between Port Arthur and the Siberian frontier lies the rich Chinese province of Manchuria. In it have settled many native Russians. What could be more natural than that the Great Bear should covet this prize also to make his possessions com-plete? Asa preliminary step, a Chinese concession was ob-tained for shortening the route of the Trans-Siberian Railway to Vladivostok by a line across Manchuria. Russia had at last obtained a foot-hold south of the Amur. The erection of branch lines to the borders of Korea and the very gates of Pe-kin was but a short stride. In every case the right of garri-soning the railroad was included in the concession. In 1900, came the Boxer Rebellion. Its close saw Manchuria held by an immense Russian army of occupation. In concert with the allies, Russia agreed to withdraw from Chinese territory, but months went by and the Manchurian'army lingered., The wily Muscovite concluded a treaty with China providing for the long-promised withdrawal, but it soon became evident that before this would be carried out new concessions were expected. The Russian representative in Pekin even went so far as to demand that all the Manchurian concessions be granted to Russians. This was but one of Russia's diplomatic attempts to gain a controlling voice in Chinese affairs. China, however, was al'ive to the true state of affairs and refused to commit herself to any further agreements. As a consequence, Russia is still in mili-tary possession of Manchuria. Nominally her troops were kept there solely in pursuance of the treaty-right of protecting her railroad interests. In reality, the whole line was turned into an armed camp by the establishment of forts garrisoned by all branches of the Russian army, and today Manchuria is practically a Russian province. • We now reach the final chapter in the history of Russian aggression—final because it brings us to the present time, cer-tainly not because it marks the end of the advance. With hr's 134 THE MERCURY. grip firmly fixed on Manchuria, the Bear now turned a longing eye to the little kingdom of Korea. The possession of this choice bit of the world was now his aim. Even before the Chino-Japanese war Russia was laying her subtle plans to this end. In 1893 or early in 1894, she made a generous present of rifles to the Korean army and even furnished a Russian drill-master to train Korea's seven thousand soldiers in European tactics. At the same time swarms of Russian agents entered the country. The fruit seemed almost ripe for plucking. But now an opponent faced Russia. Japan had long watched this onward march with jealous eye. In this move toward Korea she saw a positive menace to her existence. Nothing remained but to throw down the guage of battle and to begin the contest whose result is being awaited by the entire world. What are Russia's motives and what her ultimate policy ? Her statesmen would have us believe it is a simple one. Says M. Witte, the former chief of Russian finances and now presi-dent of the Committee ot Ministers : " History measures not by years, but by centuries ; and from this point of view, by the building of the Chinese Eastern Railway to Port Arthur and Dalny.a mighty work is completed, a historical problem is solved, and one of the last steps is taken in the advance of Russia to the Far East, in her effort to find an outlet to the open sea, to the ice-free shores of the Pacific ocean." This is indeed Russia's principal object, but its fulfillment means also the control of northern Asia. And since the de-velopment of her railroad policy has done so much already for the advance of Russian territory, there is no reason to believe that it will not be made the occasion of further advance. We have the word of M. Witte that Russia's object is to obtain a warm-water port. This is in the main a legitimate object and has been partly fulfilled by the acquirement of Port Arthur. But it must be remembered that Port Arthur is not wholly a Russian possession. It is, therefore, obvious that the Russian wishes will not be entirely satisfied until that port is Russian beyond a doubt. The same is equally true of the whole pro- THE MERCURV. 135 vince of Manchurfa. Then, too, it is more than probable that the desire is to reserve the acquired territory for Muscovite trade alone. It is true that Dalny is an open port, but Port Arthur is closed and foreign merchants find much difficulty in meeting Russian competition in Manchuria. As a recent writer puts it: The Russian motive may be viewed from two stand-points. Russia herself would have us believe that it is benevo-lent. She is building a railroad through unopened territory, erecting modern cities and valuable mills in the wilderness, and setting up an orderly government in the place of misrule. The outsider acknowledges all this, but what, lie a;ks, will Russia demand in return for these enormous expenditures? The an-swer is apparent. It has already been given. She has the right of protecting her interests and now demands a complete monopoly. Such are Russia's complex motives. What will the outcome be? If Russia be successful in the present contest, will her aggressive plans be concluded without opposition ? Will the world witness the spectacle of Korea and China absorbed or will the Powers step in to fix a limit to further expansion ? If they do so, will their strength be sufficient to restrain the Bear already flushed with victory ? If Russia be vanquished, will the settlement thus arrived at be permanent ? Will little Japan continue to be an efficient barrier, or will returning strength again put in motion the tide setting toward the Orient with overwhelming volume ? Will the gallant Island Kingdom perish or may it look for help to Europe and America? Time alone can bring an answer. Here prophecy has often failed and will fail again, for as has been well said: "Russia's state-craft is not of the months or of the years; it is of the ages. It is not of monarchs, but of a dynasty, and it is less the policy of the dynasty than it is the need of a people and of a land." 136 THE MERCURY. "A MODERN FAUST." (BEING A BIT OF TRUTH MASQUERADING AS NONSENSE.) ONCE upon a time—during the twentieth century—there lived a young man who had been but three years out of college. Having entered the greater University of the World, he had been hailed by his fellow Freshmen as a comrade, had been hazed by Sophomores, patronized by condescending Juniors, and deluged with advice by venerable Seniors, even as he had been in college. But he was a restless and adventure-some youth. The monotony of the office palled upon him, and, for relief, he experimented in Mysticism and Christian Science. One momentous evening he conceived the idea of putting his knowledge to the supreme test, by summoning be-fore him the Prince of Darkness. Thereupon he took down his LeConte and. his Mary Baker Eddy from the shelf and set to work. And in very truth, gentle reader, in less than half the run-ning of an hour glass, Mephistopheles himself stood before him. faultlessly attired in evening clothes—for the red cap and mantle had succumbed to the spirit of progress in Hades even as the simple sins of our forefathers have given place to the more delicately refined and ingenious vices of to-day. But in this one respect was the Devil unchanged. For no sooner had the usual conventionalities been exchanged than lie attempted to purchase the soul of the youth in the most approved man-ner. He showed him visions of fair women, even as he had shown them to the Faust of old. But the youth was unmoved; he smiled and shook his head, for he was a wise youth. And the Devil promised him great riches and power. But the youth, for he was wise, replied, "If these things were worth while, O Lucifer, I could attain at a lesser price, even hard work. It is not enough." T,hen did the Devil promise a most miraculous thing, "For," said he, "if thou wilt give thyself to me, Grover Cleveland and William J. Bryan shall make a truce and be as brothers. Shoulder to shoulder they will fight for thee and nominate thee for the Presidency on the Democratic THE MERCURY. I 37 ticket. Thou wilt be the most talked-of man in the Nation." But the youth, being wise, replied : "Am I not own cousin to the Proprietor of Pennsylvania, and is it not agreed that I shall be the next State Treasurer? And is not this better than to be President, much less a candidate for President mid on the Democratic ticket? Go to, it is not enough." Now the Devil was almost vanquished, but he was also wise and he thought deeply, and he said, "I can then offer thee nothing more than again to make thee a reckless, carefree Sophomore among thy former classmates. Think! Is it not enough?" And the youth meditated within himself; he knew there were no days like those days; he longed again to be carefree and thought-less, recognizing no higher authority than his own sweet will and the majority action of his class; his heart called out for those friends who, too, had dwelt in Arcady. And he replied, "It is enough." For he was a wise youth withal. MORAL—Eat, drink, and be merry, ye Seniors, for to-mor-row ye die. "X. Y. Z." • SOCIALISM. ( Written for the Pen and Sword Prize Essay Contest.) JOSEPH E. ROWE, '04. THE word socialism was first used in 1835 in connection with an organization founded by Robert Owen of Eng-land. This society was given the grandiloquent appellation of the Association of all Classes of all Nations, and its purpose was to secure "Social improvement and reconstruction." Since that time the word socialism has been applied rather incautiously, and,as a consequence, it is an exceedingly difficult word to define with precision. According to some writers there is a growing tendency to regard as socialistic any inter-ference with property undertaken on behalf of the poor, or any measure promoted by society to limit or modify the working of the economic principle of laissez-faire. Roscher defined socialism "as including those tendencies which demand a greater regard for the common-weal than consist with human 138 THE MERCURY. nature." John Raeof our day declares that it is common to describe as socialistic "any proposal that asks the State to do something lor the material well being of the working class, or any group of such proposals, or any theory that favors them." Janet defines it as "every doctrine which teaches that the State has a right to correct the inequality of wealth which ex-ists among men, and to legally establish the balance by taking from those who have too much in order to give to those who have not enough, and that in a permanent manner, and not in such and such a particular case—a famine, for instance, or a public calamity." But these definitions and all others describe only phases of the question. For instance, in order for any measure to be socialistic it need not proceed from the State; it may emanate from individuals just as well; in fact the earliest socialistic measures proceeded from individuals. There was socialism in colonial times when they had a common storehouse from which each one received his equal share of goods; the instituting of a wider system of public schools is a highly socialistic measure ; an equal distribution of profits between two partners, or among the many members of a company is also socialistic; and yet it is just as proper and usual to describe as socialistic the so-called "strikes," or the assassination of million-aires by dynamite. It is, therefore, evident that socialism em-braces a great deal; at the same time, we must remember that all these are only different phases of the same great question. All socialists are alike in attempting to secure a more equit-able distribution of wealth, or in endeavoring to equalize op-portunities for acquiring it; but the salient points upon which they differ are the ways and means of accomplishing their ends. Some maintain that the State, by managing industry and controlling land, could best promote the commonweal; others very emphatically declare that there should be no cen-tral government at all. The more radical of the first class try to get control of the government; those of the latter class en-deavor to destroy it. Unfortunately in the present age the most influential forrfl of socialism is of the most radical and revolutionary character— THE MERCURY. 139 that which desires no government at all. Alexandria II. of Russia and our late President McKinley fell victims to this outrageous doctrine. Nihilism and anarchism are its more specific names. Yet we cannot afford to consider as danger-ous all socialistic measures of today. Upon exactly this prob-lem a great amount of useless discussion has taken place. Politicians of late years have made very effective use of the ambiguity in the word socialism. Whenever an opponent could accuse a candidate for public office, of promoting socialistic measures, no matter how benevolent or beneficial they might have been to the people, the mention of that word together with the prevalent misconception of it in its better sense, was generally the most derogatory charge brought against him in the eyes of the ignorant working classes—the very persons whom worthy socialistic principles would benefit. Although every writer has made his own classification of so-cialists, they all directly or indirectly acknowledge the four following classes: (1) large-hearted and thoroughly benevo-lent men whose feelings have been touched by the unjust op-pression of laborers ; (2) those who are revolting against cruel oppression; (3) those who are discontented with their positions in life, principally because they fail to realize their limitations; (4) the lowest class whose adherents are characterized by a covetous, selfish, and utterly lawless spirit. The first of these classes consists principally of nothing more than ardent sympathizers with the socialistic movement in its better meaning. According to good authority more than a half million of such men are found in the United States. Many ministers of the gospel and other benevolent men as well as the members of philanthropic and humanitarian orgini-zations belong to this class. They sympathize deeply with the oppressed laborer and endeavor to alleviate his misery by every peaceable means. Others of this class" become so impressed with the necessity of social and industrial improvements that they have devoted their lives entirely to the cause. These are quite liable to be-come extremists, and notwithstanding the fact that their inten- 140 THE MERCURY. tions are of the most noble character, more harm than benefit results from their efforts, chiefly because the lower moral and mental capacities of those whom they influence are not vigor-ous enough to prevent the latter from becoming radical, desper-rate, and fanatical. Hall Cane has pictured such a man in his "Eternal City" in the person of Dr. Roselli or of David Rossi, especially in the latter; but the futility and evil consequences of their efforts are also portrayed in a striking manner. It is only natural that there should be such men especially in a Christian nation. When one considers the extremely low wages for which laborers had to work at certain periods of our history, the condition of some of their homes even in our day, the company store and the extortion ot overwork from them by overseers, it is not very strange that large hearted men should bestow their symapthy. No doubt, these conditions have been vastly exaggerated by some writers, but that they exist to a reasonable extent cannot be doubted. The oppressed or those who imagine themselves to be in such a condition, constitute the second class of socialists. Only men who work come properly under this divisicjp; those who become discontented and quit work will be considered later. Labor Unions consist almost entirely of such men; if they suspend labor, it is only temporarily, and is for the purpose of bringing about better conditions. Occasionally the labor union-ists content themselves by merely putting a stop to production, but more frequently, almost invariably, they manifest quite "an omnivorous spirit of destruction." The whole cause of the unreasonable demands made by Labor Unions seems to arise out of ignorance. They claim that the whole production of their labor belongs to them, on the ground that wealth belongs to those who make it. In a certain sense this is true, but not according to the interpreta-tion of it given by these laboring men. They understand it to mean that the entrepreneur, landlord and capitalist have no natural right to a portion of the wealth produced, forgetting that in the modern differentiated and specialized form of in-dustry these—especially, the entrepreneur and capitalist—are THE MERCURY. 141 absolutely indispensable. The socialistic idea of the State's ownership of land could probably do away with the landlord, but to attempt the abolition of entrepreneur and capitalist in our present industrial system is absurd. Another very prevalent kind of socialism arises out of the fact that a great many men, failing to realize their limitations, complain of the more advantageous opportunities of other in-dividuals. They claim that the world owes them a living, but as some one has said, "are too lazy to collect the debt." It is this sort of socialism which is the "besetting sin" of our age. Ambitious people now-a days are so thoroughly imbued with the spirit of "sticktoitiveness" that only a few failures leave them practically undaunted. Having been taught, as Dr. Furbae says, such precepts as "There is always room at the top," encouraged by such maxims as "Try, try again," and cautioned to aim high instead of directly at the mark, they continue to strive for positions to which it is impossible for them to attain and for which, if they did reach, they would find themselves wholly unfitted. Many a proud father and fond mother, either because they have wished to encourage a son, or because of the blindness of paternal love, are respon-sible for a young man's superabundance of self-esteem by their having told him that he is not like the average person, and then he goes forth into the world only to consider his efforts unsuccessful because he cannot do as much as some one else who probably has much greater talent. It is this tendency of the individual's failure to realize his true place in life and his proper relation to others that has produced in our age so many dissatisfied, petulant, and cynical socialists. The last and most dangerous sort of socialism is that which manifests itself in murder, vandalism, and other lawless practices. It is exactly synonymous with anarchism. The number of such persons in the United States is as astounding as the awful doctrines which they promulgate. Some years ago President Seelye of Amherst College, declared: "There are probably 100,000 men in the United States to-day whose animosity against all existing social institutions is hardly less than bound- 142 THE MERCURY. less.' In 1881 their press consisted of 19 journals with a cir-culation of about 80,000, and since that time their numbers and the powers of their press have vastly increased. The fol-lowing are statements from some of their papers. "Religion, authority, and state are all carved out of the same piece of wood—to the Devil with them all!" "Dynamite is the power which in our hands, shall make an end of tyranny." "War to the palace, peace to the cottage, death to luxurious idleness." "You might as well suppose the military orginizations of Eu-rope were for play and parade, as to suppose labor orginizations were for mere insurance and pacific helpfulness. They are organ-ized toprotect interests, for which, if the time comes, they would fight." This last, taken from a socialistic paper of Chicago, pro-bably shows, to a great extent, the true relation between Labor Unions and socialistic tendencies of the most awful character. Such socialists probably began their careers as oppressed working men, or as men who failed to realize their true posi-tions in life, and later under the influence of violent socialistic journals or the lectures of an Emma Golden, became fanatical. A great number of them are foreigners who, having become disgusted with the absolutism of Europe, have come to Amer-ica to carry out their nefarious designs. Several great movements of the past two centuries have conspired to inspire socialistic propensities in men. The foun-dation of the American Republic, with the annunciation of her principles—-such as, "all men are equal and possessed of cer-tain inalienable rights such as, life, liberty and the pursuit of happiness"—paved the way for ideas which, carried to extremes by the ignorant and mischievous, resulted in socialism. In the same way, the French Revolution radiated its evil influences; and the Proclamation of Emancipation by Abraham Lincoln had its baneful as well as its worthy effects. But more influential than any of these has been the greatly increased profits of the rich. How would a poor down-trodden laborer look upon the following statement which occurred in a paper of 1880 ? "The profits of the Wall Street Kings the past year were enormous. It is estimated that Vanderbilt made THE MERCURY. 143 $30,000,000; Jay Gould $15,000,000; Russel Sage $10,000,- 000; Sidney Dillon $10,000,000; and James R. Keene $8,- 000,000. Is it strange if the working man thinks he is not getting his due share of the wonderful increase of national wealth ?" How do men to-day regard a rise in the price of coal-oil and the next week read in all the papers that the larg-est stockholder of the Standard Oil Company has made a be-nevolent gift of several million dollars ? The assassination of rulers and millionaires, the wanton des-truction of property by strikers, and the inconvenience accru-ing from a stoppage of production are not the only bad results of socialism. It tends to ruin the Church as well as the State. Infidelity and skeptacism follow closely in its tracks. In a so-cialistic convention at Pittsburg not many years ago the follow-ing nefarious resolution was unanimously adopted: "The church finally seeks to make complete idiots of the mass, and to make them forego a paradise on earth by promising them a fictitious heaven." "Truth, a socialistic journal of San Fran-cisco says : "When the laboring men understand that the heaven they are promised is but a mirage, they will knock at the door of the wealthy robber, with a musket in hand, and de-mand their share of the goods of this life now ! " What could have a more disasterous effect upon discontented humanity than to read such doctrine ? The socialist of this order denies the existence of God on the ground that if there would be one, wealth, happiness and opportunities would be more equally shared ; they forget to see that the rich are as often unhappy as the poor, and that God sends "his rain upon the just and unjust." Although an attempt to solve a problem of such magnitude may appear absurb, there is, at least one, feasible solution— a more general acceptance and use of the principles ot Chris-tianity. "Socialism attempts to solve the problem of suffering without eliminating the factor of sin." That all suffering caused by our industrial system is the result of sin, either on the part of employer or emplyee, or of both, there can be no doubt. If the spirit of the Golden Rule were put into practice, it "would 144 THE MERCURY. dictate such arrangements between capitalist and laborer as will secure to the latter a fair return for his toil." As Dr. Fisher says, "It will check the accumulation of wealth in a few individ-uals. And the Christian spirit, as in ancient days, will inspire patience and contentment, and a better than earthly hope, in the minds of the class whose lot in life is hard." THE SABBATH AS A CIVILIZER. Miss HELEN WAGNER, '06. WHEN God said, " The seventh is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou nor thy man servant—," He surely had more ends in view than the mere refreshing of man and His own glorification. Besides achieving these results the Sabbath has other far-reaching in-fluences. Chief among these influences we see its power as a civilizer, as an educator and a refiner. It has long been an ac-knowledged fact that Christianity pnd education go hand in hand. In the accomplishment of one we necessarily attain the other. The influence of the Sabbath is like the atmosphere—it sur-rounds every one it touches, whether with that one's approval or not. The most violent atheist would be no more likely to scorn the influence of the day set apart chiefly for the worship of the God he ignores than would our staid old deacons. It has been proven that no civilized country can exist without the aid of the soothing influence of the Sabbath on the passions ot men, in the observance of its laws. Because the influence of the Sabbath is so all-prevailing and must be felt everywhere, no man can or does escape it. Christians, of course, are those most directly affected by the Sabbath. They come into immediate contact with some of its most potent influences. A true Christian never misses the Sabbath—he spends . it in the worship of God and for rest as was commanded. And so he reaps not only the physical bene-fit but the intellectual as well. One of his chief duties and THE MERCURY. MS '* pleasures is a regular attendance upon divine worship. Thus while being spiritually fed and elevated he assimilates some of the best literature and art of the world as it radiates from the pulpit and the organ loft and the temple of God itself. But the people who do not come into direct contact with the Sabbath influence, feel it just as surely. They must breathe it with the very air. One cannot go anywhere on the Sabbath Day without being made very conscious that this day differs from all others. In the cities and towns the stillness imparted to the streets, noisy and hustling on other days, by the aspect of the closed stores and shops and the absence of the clattering dray and shouting venders, and the quietly passing inhabitants with their peaceful, serene countenances and their fresher, more artistic raiment, and the sweet music of the church bells—all have a subduing, refining influence on the sensibilities and pas-sions of men, not easily thrown off. And out in the open country away from church bells and changed surroundings one feels an unwonted peace and calm—one breathes with the very air which draws one a little nearer Mother Earth—and thus is made to appreciate her beauties and truth a little more fully. Besides these maternal, physical influences there is another, more subtle, ever advancing influence—the influence of man upon man. Usually the Christian does not need the Sabbath environment for purposes of self-education and refinement, but those with whom he associates or with whom his friends come in contact may and are more helped, as they imperceptibly absorb from him a finer sense of right and wrong and a better general knowledge, than they would be by any numbers of over-zealous instructors and noisy evangelists. I46 THE MERCURY. THE COURSE OF THE UNITED STATES GOVERN-MENT IN CONNECTION WITH THE PANAMA REVOLUTION. ( Written for the Pen and Sword Prise Essay Contest.) CHAS. "VV. HEATHCOTE, '05. PANAMA has an area of about 31,500 square miles and a population of almost 300,000. When Panama revolted a short time ago, it was not the first time she attempted to throw off the yoke of Columbia. In 1885 a similar revolution took place. Columbia promised various reforms which checked the revolution. However, Columbia failed to carry out these reforms. Columbia established a centralized form of govern-ment which caused Panama to lose the privilege of a state. For years the idea of building a canal across the isthmus has been in vogue. The French Company, which attempted it a few years ago, failed miserably. It remains for the United States to carry out the plan. The Panama and Nicaragua routes were suggested. The need of the canal is very evident. If the canal had been built when the Oregon made her long run around Cape Horn the United States government would have been saved much expense. Then, the American interests in Porto Rico, Cuba and the Pacific possessions strongly urge the construc-tion of this canal. For a time the Nicaragua route was favored. A bill was drawn up and unanimously ratified by both Houses of our Na-tional Legislature. The main idea of this bill was that when the canal was completed it was to remain neutral under the protection of the great European powers. However, delay over this part led the people to favor the Panama route. Fi-nally, upon the recommendation of the Walker Commission, the Panama route was chosen providing it could be bought from the old French Company for $40,000,000. However, to keep our word with Nicaragua, the Spooner compromise was passed which instructed the President to select the Panama route pro-viding the necessary arrangements could be made. If, not the Nicaragua route was to be chosen. About this time Columbia became very much interested in THE MERCURY. 147 the canal affairs. They gave the United States every assurance that a treaty favoring the Panama route would be ratified by their Senate. However, after much delay, it was unanimously rejected. Columbia was to receive $10,000,000 for certain con-cessions. Columbia thought the United States was an easy mark and refused to ratify the treaty unless $20,000,000 was given to them. In all these proceedings the Columbian politi-cians refused to consult the wishes of Panama. Panama knew the value of the canal. That the Columbian politicians were working for their own interests was very evident. Conse-quently Panama's hatred for Columbia grew more intense. When the revolution broke out the world was not surprised. The revolution was virtually bloodless. The republic was soon recognized by the United States, France, Germany, Russia and many other powers. In a short time a treaty was drawn up and signed. By this treaty the United States gained complete ownership of the canal and received much more territory than she would have received had Columbia-not acted in such an ugly manner. The course of the United States government has met with general approval by all well-thinking people. All the foreign powers sanctioned the action. Many people tried to condemn the course of the government because the warships were or-dered to prevent any of Columbia's troops being landed to bring Panama to time. How often in the South American rev-olutions the lives of our citizens and likewise their property have been endangered. Many times before this the United States marines and sailors were landed to protect the property of our citizens. American interests are better developed in Panama than in any other South American state. American capital runs the whole railroad system on the isthmus. What good is a government to its people if it fails to protect them ? Then again Panama had been recognized by the United States and for that reason alone her action was justifiable. Some people in criticizing the government forget the action of Presi-dent Polk in the way he started the Mexican War. His action cost the United States' thousands of lives and dollars in order to maintain the national honor. Today all people recognize 148 THE MERCURY. that the addition of Texas to United States territory is a blessing. The idea that the government's course is a stain up-on the history of our country is erroneous. The government has upheld our traditions by being the champion of the weak and helping young republics maintain their standing. "A HUNTER OF MEN." "BRIDGET." WITHIN the forest depths I wandered far, O'er the great battlefield, where bloody war Had made upon our land a loathsome sore, Healed now, but still retaining its deep scar. At last, upon a wooded hill was found, what I had sought, A monument, commemorating strife With victory and loss of life, The boon God-given, A monument for heroes, dearly bought, A witness unto Heaven. Upon a natural rock, like those which on the hillside lay, Was carved the figure of a man; Not as the Knights of old, with upright pose, And fearless eyes, he faced his foes, at bay, But crouched and hid him, midst the trunks of trees, And with a deadly purpose, did the hillside scan. 'Twas here I rested me, A dream I dreamed, Which, to my wand'ring fancy, even seemed A waking dream, a reverie. Within the homestead of an old Virginian farm, A mother sat one sunny summer morn, Holding, within the shelter of her arm, A little babe, her son, her own first born. Oh! what a wondrous grace was in those words,, "her own," What sword could pierce the soul of such a one ? A soul, so full of hopes, before unknown, The deed too cruel, to be planned or done. THE MERCURY. 149 A glorious future lay before her boy, All fashioned with her mother love and care, A future, full of happiness and joy, Devoid of sin, the bait of Death's dread snare. "Her own," but ever since the earth wastrod By her, above all women blest of God, In honor of her wondrous motherhood, The soul of womankind has felt the sword. He grew into a handsome, stalwart youth, Beloved by many, and disliked by few, Then came the blow; her soul was pierced in truth, And he went forth to die, as sons of all brave mothers do. To die, but could he kill his fellow-man? This was the question that had haunted him, Upon the day of march, and in the nightly din Of dreadful dreams, bloody with warfare's ban. A marksman of sure eye, and hand unfaltering, Far-famed was he, And many a woodland voice had cased to sing Through death, from him, its untaught melody. So, when night's dreams were changed to day's reality, Not placed in ranks that fought an open war was he, But called of men, a sharpshooter, lay low, Upon the hillside's brow, to slay the unwary foe. #**#*#***♦* The sun comes flickering through the whispering leaves, Casting their shadows on green moss and fern, A birdling, from a nest above, moves restlessly, and grieves, In dismal chirpings, for its mother's late return. The noonday calm is over hill and glen, Save for the distant sound of battle's roar, There, where a multitude of bravest men, Fight onward for their country's noble fame, for honor more. Then with a rustling sound, the calm is broken, The underbrush is parted by a man in blue, A moment's pause; no warning word is spoken, To tell him "Death is waiting now for you." And he, whom destiny ordained to give to Death her prey, One instant hesitated, in his covert lay Sickened by fear, of his dread deed alone, Then aiming fired and it was done. ISO THE MERCURY. Quickly his weapon casting on the ground, He bounded fearless, down the wooded slope, His boyish eyes, all bright with unshed tears, For in his soul remorse fought hard with hope. And Hope, how soon 'twas vanquished in the fray, A boy, scarce older than himself, his victim lay, Dying in agony upon the sod ; No word he spoke, but with great eyes of pain, Looked up into his face, who had his brother slain, And then, just as the birdling fell to earth, His spirit met his God. 'Twas then a red mist rose before his eyes, a mist of blood ; Concealing the poor body of the slain, from which the soul had fled, He climbed once more the hillside's weary road, Determined to repeat his deed of dread. At sunset, when the wounded mother-bird Returned, to find her nestlings gone, No sound, upon that dark hillside she heard, To tell her of the deeds that there were done. Yet, 'midst the underbrush, there silent lay What had been seven brave men, And he, who watched the little bird's dismay, Red-eyed and haggard, envied each of them. But God is good, his day of darkness o'er, A wandering bullet claimed him for its own, And his sad soul, its struggles knew no more, No more did yearn for murder to atone. As from my dream I woke, my heart was torn With pity, for the " Man of Sorrows " who, Upon another hill, in distant clime, Gave up his life " hunter" for such as you. " Oh, God Omnipotent! " aloud I cried, " For His dear sake forgive the crimes, Committed in the name of Liberty, and dyed With heroes' blood, the curse of warlike times." THE MERCURY. 151 "THE PATH OF DUTY IS THE WAY TO GLORY." NO one will deny me the fact that our present age with all its hurry and hustle, its energy and propelling-force, its competition and its competitors, is an age for the success of in-dividual purpose. Having granted this concession, it follows that individuals must exist with specific purposes, carrying out and fulfilling the obligations which are imposed on them. Be-lieving that no man has ever been created without a purpose, which results in a duty or obligation to his Creator, and when he fulfills this obligation or carries out this duty he has a for-tune worth more in realistic and spiritual value than all the Rockefellers, Carnegies, Vanderbilts or any other gods of gold that ever lived—believing this, I ask you to come with me to the rich meadow-lands of Connecticut, where on Oct. 5, 1703, a man was born who graduated from Yale University at the early age of 16 and set out into the world following the paths of duty and therein was his fortune, a legacy far richer than any earthly inheritance the world could have given him. It was during his boyhood days that a problem of extreme importance began to trouble him, and the solution of this was the determining of his course in after life. From that time he became a man that had an end in view, a something to say and he said it. A bold, fearless, ardent and consistent advocate of his belief; a man with a conscience so clear, so pure, and so unbiased that all the world loved him though he sought not for their favor; a man with iron-clad precepts, not for others, but for himself and he lived them; a man that has come down through two centuries, spotless, to live in the hearts of all man-kind, and who dares to say that his glory shall not live till the sun shall cease to rise and set and until time shall be no more ! This man of purpose or duty has been the father of a very illustrious progeny. Among his descendants more eminent men have been numbered than have been recorded of any other man in American history. They have been most promi-nent in the ministry, in education, in law and a number have sat on the bench. Let me mention some of them: Dr. Jo-nathan Edwards, Aaron Burr, Vice-President, Prof. Park, of Andover, President Woolsey and President Uwight, of Yale, 152 THE MERCURY. not forgetting the elder President Dwight. Three Presidents of Yale are his descendants. Could any man be more signally blessed or have a richer inheritance in the hearts of his child-ren ? He was also a born naturalist, and there is hardly any doubt that had he not become our greatest theologian he would have been our father of Natural Philosophy. As a boy he dis-covered facts which have been handed down to the naturalist of today as most valuable information. Who can set the limit for his discoveries had he devoted himself to this branch of science with his purpose and ambition ? Jonathan Edwards as a man, as a theological and philosophi-cal writer, as a naturalist and as the broadest and grandest man the American pulpit has ever produced, stands out in lines so bold, in verse so tender, and in character so spotless as to thrill with admiration and awe every American youth of today. Who would not love to be what he has been ? Who would not exchange all the wealth he possesses—I care not whether it be millions—for the place Jonathan Edwards holds in the hearts of the people and in the history of his country ? His life is a story that should make any young man enthusiastic and his success has been such as would turn the heads of thousands had it been theirs, but not his for he had a purpose, a convic-tion, a duty to the world and his fellow-man and until that should be accomplished his labor was with him incessantly. Truly he knew the paths of duty and just so surely his glory followed. In two centuries from today how many men's 'names of the present generation, lives and characters do you suppose will have been handed down to posterity ? Where are our Long-fellows, our Emersons, Whittiers, Bryants, Lincolns and Far-raguts of today ? Are we producing any such ? Indications from the past decade and more do not show them and it is believed that unless a change in the ambitions of the young of today is brought about, America will have none to record in her history. The lust for gold is the keynote to this dearth of noble manhood. Men are willing to sacrifice anything—prin-ciple, creed, honor, friends, self, anything—no matter what to obtain the riches of a Carnegie or Morgan. THE MERCURY. 153 Says B. O. Fowler, "if this, our republican form of govern-ment is to stand we must have men" and he means more men like Jonathan Edwards. The U. S. Senate has grown to be a rich man's club, the offices of the government are filled and controlled by political graft with men who are unable to cope with the issues demanded of them. Oh for a few fearless preachers of duty and loveliness, for a few men like Jonathan Edwards; men with purposes, men with a sense of duty and honor, men with the love of a superior being in their hearts ! Our nation must have these men and she is going to get them. Whether they come from Connecticut or from Florida, from California or from Pennsylvania it matters not; they must come. Would you have this, your free form of government turned into a monarchy? Indications point us to the fact that it is gradually being done and there is only one sure method of making the wrong right. This threatening evil can only be averted by finding men who are willing, if need be, to die for a correct principle. Nothing counts so much as principle and nothing tells in a man like purpose. If you would have a for-tune, have a principle, and if you would have the love and esteem of your fellow men live a principle. In all the history of the world there never was a grander period in which to live than the present. Never was there so much to do, so many chances, so bright an outlook, but it is only for the man with a sense of duty. The nation wants men, but she wants them stern, tender and fearless, full of duty and loneliness as was this missionary to the savages, this first of American naturalists, this explorer of philosophy and theology. If for no other vir-tue we should love and revere the memory of Jonathan Edwards today because of his devotion to stern duty and to no other cause can we attribute his success and glory. If asked to write his epitaph I would have inscribed on his monument the sub-stance of his acts done on earth : "The part of duty is the way to glory." "C. E. B. '05." 154 THE MERCURY. POEM. ( Written by a quondam High School pupil.) We come before you this evening, To tell of our High School days, And while our stories we relate, Don't criticize our ways. We started the fourth of September The ladder of knowledge to climb, While the months were rapidly passing, Marking the flight of time. While our work was thus progressing. The holidays drew near, And through all the glad and happy days Were pleasures, unbedimmed by tears. We studied hard to reach the goal, We scholars of Number Ten, And now to the fullest we realize " Laborum Dulce Lenimen." The friendships, sympathies and all That were our life in school, Are meshed with memories of the hall, Which was our working tool. 'Tis sad to part with friends so dear, With whom so long we've been. Try as we will, the briny tears Will come, and sight bedim. School life, so dear, is over now, On life's broad wave we speed, May God 'ere guide our journey through, And we His warnings heed. To one and all we bid farewell, As now are separated The many friends who proved us well, And joys anticipated. Farewell to many undone tasks, To victories not yet won ; May all unfinished work In heaven, if not on earth, be done. * f THE MERCURY Entered at the Postoffice at Gettysburg as second-class matter VOL. XIII GETTYSBURG, PA., JUNE, 1904 No. 4 Editor-in-ch ief C. EDWIN BUTTER, '05 Exchange Editor CHARI,ES GAUGER, '05 Business Manager A. L. DILLENBECK, '05 Asst. Business Managei E. G. HESS, '06 Associate Editors H. C. BRILLHART, '06 ALBERT BILLHEIMER, '06 H. BRUA CAMPBELL, '06 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. LOYALTY TO Probably no force, power or influence among ALMA MATER, the graduates of a college is felt so much as Loyalty. We all believe that a college can be only what her Alumni wills her to be. If she is to spread her influence through-out many states; if she is to wax strong and command a place among the leading universities and colleges of the world; if she is to grow and prosper as she should, and as so many col-leges are doing, she must have your support, Alumni. Loyalty to Alma Mater must be your watch-word day and , night. Be eager, ready and enthusiastic at all times and you will be surprised beyond measure how much you can do for her. The very fact that you are a graduate is proof of your obligation and should be a sufficient incentive to rouse your earnest endeavors on her behalf. I56 THE MERCURY. Every college, no matter where or how situated, has its own reasons for producing loyal Alumni. It is, indeed, a sad day for the old mother when liar son turns his back on her, and it is a sorry day for Gettysburg when an Alumnus forgets her love and devotion. Perhaps a true indication of the success a man will make in the world is the spirit and vehemence with which he accomplishes his college work. If the undergraduate does his very best and is loyal to the core, the college cannot be without loyal Alumni. He who sings most lustily his Alma Mater'a songs, who has again and again made his throat raw with a "heike" for the orange and blue, who fervently loves every spot of this historic ground, he is the fellow who usually counts for something. Tis to the devotion and love and in-terest of such men that Gettysburg pays tribute. Loyalty to Alma Mater means the preaching of her charms to every boy who expects to go to college, and to many more who have never had a thought of a college course. Loyalty to Alma Mater means doing one's best and a keen and lively interest in all her affairs. Loyalty to Alma Mater means your unbounded support, Alumni, to your college publications. Gettysburg wants love and devotion and loyalty from every Alumnus. How much will you do for her in the next year ? Shall we, undergraduates, believe your efforts to be commen-surate with your love ? It is the only criterion we have with which to take your measure. Are you one of the many who are always so busy that when an appeal comes you must beg to be excused ? If you are made of such stuff, Gettysburg has no use for you, and the noise you will make in the world will never cause a disturbance. Our dear old college has many loyal alumni who have fought, bled and died in her interests, and to them, we, her sons, give all the honor and reverence for what she is today and for what she gives promise of in the not far distant future. Sooner or later in the life of many a young person the ques-tion comes, "To what college shall I go after I have prepared myself in the academy or high school?" It is thrusting itself upon a great many young people in this month of June, as the THE MERCURY 157 colleges and universities are sending out their scores and hun-dreds of graduates and the preparatory schools are finishing up the share of- the work that properly belongs to them. It is a serious question, one that will mean much in the life of the in-dividual, one that should not be decided without grave con-sideration. Shall he go to the college having the most successful ath-letic teams ? or to the one having the greatest reputation ? or to the one which makes the greatest promises ? These are some of the questions usually taken into consideration by pro-spective college students. But how many stop to ask them-selves and to consider the vastly more important question, "Which college lays the greatest emphasis upon the training of its students in the duties of good citizenship and the devel-opment of Christian character?" This, after all, is the important consideration. Not how great a reputation do the athletic teams have, not how much does it seem to promise, but how much importance does it attach to the development and training of that which really makes character ? H. C. B. -^> EXCHANGES. " Criticism is essential to good work. True criticism is both appreciative and corrective, but it is not so essential that a writer receive perfect criticism after all. Public judgment, fav-orable, adverse or perverse, is instructive and leads us to correct our errors, improve our style, sharpen our wits and pay more attention to the perfecting of our work, line by line. Have you a thought, the plot of a story, the idea of a poem ? Write it in your best and freshest moments and lay it by until the frost of cool evenings has chilled it, and it has become a thing apart from yourself. Then criticize it, remodel it, with your best impartial judgment. Never doubt that the English lan-guage has the right word ; and the right words rightly and ar-tistically constructed, make famous literature of the thought of men."—The Bowdoin Quill. I58 THE MERCURY. V The Otterbein Argus contains a rather interesting story en-titled " Character Painting." It pictures quite vividly the con-dition of many a poor child in the mining districts of our coun-try and portraying the effect produced by refinement and wealth upon so uncultured a mind as that of the heroine. While this story is good in the main, it is the only article of a literary nature in the journal. We cannot feel that such a meagre amount of literary matter does justice to a school which styles itself an university. The editorial pointing out why students should remain for commencement, whenever it is at all possible, is timely and well worth putting into practice. Commence-ment exercises are the crowning events of the year, and cer-tainly, whenever possible, the student should avail himself of this privilege to enjoy the happy closing of the school-year and also to bid farewell to the graduating class for whom it means so much. Remember that you yourself expect to be in a similar position some day, then perhaps you can better appreci-ate its significance. The best part of the World's Fair number of The Wabash is its "exchange pickings." The exchange editor is to be com-mended^ for his judgment and selection of clippings. We quote a few of them. " Are you Hungary ? Yes; Siam. Well, come along ; I'll Fiji." Again : " It is said some girls are pressed for time ;—others for the fun of it." " If college bred is a four-year loaf (The Smart Set says its so.) Oh tell me where the flour is found For us who need the dough !" —The Acorn. TEACHER—Johnny, repeat after me " Moses was an austere man and made atonement for the sins of his people." JOHNNY—" Moses was an oyster man and made ointment for the shins of his people." MM » "THE MERCURY. 159 "Usefulness is the rent we are asked .-to pay for room on earth. Some of us are heavily in debt." The May number of the Manitou Messenger \s a credit to the new staff. The oration "The Public Service of Church and School" is a well written and logical development of the power exerted upon the state by church and school. " Chaucer's Hu-mor" is a terse estimate of one side of his nature, as seen in "The Canterbury Tales." We are glad to welcome the Bucknell Mirror to its long va-cant place on our table. The only literary article, "The Col-umn to the Right of the Doorway," is an interesting and amusing reminiscence of a college prank fifty years ago. An increase in amount of literary matter would greatly improve the paper. The Buff and Blue contains a number of short articles. Among them "The Assassination," while an interesting recital of an imaginary college joke, it might be much improved by a smoother style, less abrupt and " choppy " sentences. The article on "Fiction" gives a brief history of its beginning, de-velopment, present use and abuse. " Ninety-Seven," an episode of an undergraduate who was determined to win his race in an indoor meet, is well written and worth reading. The Red and Blue is always among the best journals of fic-tion on our table. The June number is no exception. Roses bloom and roses fade, Flowers bloom and die. Life is made of sun and shade, ' Laughter and a sigh. Heigh-o ! sun and shade, Laughter and a sigh. Love is like the roses red, Fading in a day ; Soon 'tis dead, its sweetness fled On the wind away. Heigh-o ! soon 'tis dead— Pluck it while you may.— The Haverfordian. ■ The Susquelianna contains a well written article on Jonathan Swift, setting forth his true character. It calls attention to the fact that the vulgarities in his writings, on account of which he ■ i6o THE MERCURY. is not read, are no index to his real character. The spirit of the age demanded writings of such a nature, hence his contri-bution. "The Midnight of the Revolution" gives us a good resume of the condition of affairs in our own country during its struggle for birth. The writer has well digested the his-torical facts relating to this period and gives them to us in terse and unbiased form. In The Western Maryland College Monthly, "Old Man Knowl-ton's Greenbacks " is quite an interesting narrative of how an old miser was robbed of his greenbacks by rats. We think the story might have been told in a more interesting way. The break in the story, caused by shifting the scene to events in the court room, detracts from the narrative; while, on the other hand, were the style in which the story is begun continued, the produc-tion would be much better. The other articles are good. On the whole, the paper is worthy of commendation. The Pharetra contains a sort of parody on " The Raven " (under the title of " Easter Vacation "), which begins well, but soon loses rythm and at times whole lines are entirely devoid of any claim to poetry. However, considering the production as a whole and its probable intent, it is fairly good. SPRING TIME. The cro- cusses As the bull rushes O'er the grass-blades 'Neath the " bloomin' shades ' Of trees which are short For the cro-cusses frolicking sport. —Ex. PATRONIZE OUR ADVERTISERS. Weaver Organs Weaver Pianos Used by Gettysburg College Y. M. C. A. Used by Druid's Society Gettysburg College. of Further recommendation unnecessary. Close Prices, Easy Terms, Old Instru-ments Exchanged. Satisfaction Abso-lutely Guaranteed. WEAVER PIANO AND ORGAN CO., MANUFACTURERS, YORK, PA., U. S. A. I|. \ Ec^eil Latest Styles in HATS, SHOES AND GENT'S FURNISHING .Our specialty,. WALK-OVER SHOE M. K. ECKERT Prices always right The LutfieM putting |Ioiige,. No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H. S. BONER, Supt. PATRONIZE OUR ADVERTISERS. FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. H_ E. Bender 73 Baltimore. St., Gettysburg, Pa. THE STEWART & STEEN CO. College 'EngTcuueTs ctnd (pTi/nteTs 1034 Arch St., Philadelphia, Pa. MAKERS AND PUBLISHERS OF Commencement, Class Day Invitations and Programs, Class Pins and Buttons in Gold and Other Metals, Wedding Invitations and Announcements, At Home Cards, Reception Cards and Visiting Cards, Visiting Cards—Plate and 50 cards, 75 cents. Special Discount to Students. A. G. Spalding «S Bros. Largest Manufacturers in the World of Official Athletic Supplies. * * * * * * ^ Plans'and Blue Prints of Gymnasium Parapherna-lia furnished on request. BASE BALL, LAWN TENNIS, FOOT BALL, GOLF, xs^sa^. FIELD HOCKEY, AST TRADE JSM, BASKET BALL, TOW OFFICIAL ATHLETIC ^ajjjgj^ INPLEMENTS. Spalding's Catalogue of all Athletic Sports Mailed >^» «^V *^V #^ T) TT others of the popular OLD FAMILIAR TUNES; be- Ti sides OLD FAVORITES; and also many NEW SONGS. ifrWJf ff ft SONGS OF ALL THE COLLEGES. fTff £Mt CopjriEhv, Price, ?f .JO, postpaid, «0u. uuu HINDS & NOBLE, Publishers, New York City, ui^, *T ft Schoolbooks of ail publishers at one store, ff^f p^q^t :**= :«=:«: :«= :\*= :**= :«= :**: =*5fc =**: Rig 1^2 ^tr *^ 3A= ^Srt: :**: ;**: :**: :**= :\*= :**: =**: ELJ mm mm m m. w mm m 50 YEARS' EXPERIENCE TRADE MARKS - DESIGNS r , . , - COPYRIGHTS &C. Anyone sending a Fleet oh nnd description may quickly ascertain our opinion free whether an invention is probably patentable. Communica-tions strictly confidential. Handbook on Patents sent free. Oldest ngency for securing patents. Patents taken through Munn & Co. receive gpecialnotice, without charge, in the Scientific American. A handsomely illustrated weekly. Lnrcest cir-culation of any scientific Jrrarnu'. Terms, $3 a year: four months, tl. Sold by all newsdealers. MUNN & Co.361Broadwa>- New York Branch Office, 625 F St., Washinuton, D. C. You will find a full line of Pure Drugs and Fine Stationery at the People's Drug Store Prescriptions a specialty. FOR HOMES, Schools, Colleges and Libraries,. . . The Underwood Stereoscopic Tours. A marvel in the educational world! Endorsed by prominent American and European Educa-tors. E. G. HESS 37 E. Penn Hall, Gettysburg, Pa. PATRONIZE OUR ADVERTISERS. EAGLE HOTEL Rates $2.00, $2.50 and $3.00 pr day. HAS A CAPACITY OF 400 GUESTS— ~-^ GEO. F. EBERHART, PROFR. Picture Frames of All Sorts. Repair work done promptly. &g"I will also buy or exchange any second-hand furniture 4ChambersburgSt., - GETTYSBURG, PA. Bujj pur Summer Suit at |upp' It fits. Is stylish, looks well, wears well. We mean hand-tailor-ed, ready to wear clothing-. "* Nobby Dress Hats, Swell Neckwear, Fancy Shirts, ivlen's Underwear. • • TDTTppJO CENTRE SQM -1- -*" v-^ "^ -1" »—'f IS.-u.pp Building, YORK, PENN'A. Watch for his Representative when he visits the College. TX3::E3 sn^^^eo: SET. A MACAZINE OF CLEVERNESS Magazines should have a well defined purpose. Genuine entertainment, amusement and mental recreation are the motives of Tlie Smart Set, the most successful of magazines. Its novels (a complete one in each number) are by the most brilliant authors of "both hemispheres. Its short stories are matchless—clean an I full of human interest. Its poetry covering the entire field of ve :se—pathos, love, humor, tenderness—is by the most popular poets, men and women, of the day. Its jokes, witticisms, sketches, etc., are admittedly the most mirth-provoking. io3 pages delightful reading. No pages are wasted on cheap illustrations, editorial vaporings or wearying essays and idle discussions. Every page will interest, charm and refresh you. Subscribe now—$>.s° per year. Remit in cheque, P. O. or Express order, or regis-tered letter, to The Smart Set, 452 Fifth Avenue, New York. N. B.—Sample copies sent free on application. PATRONIZE OUR ADVERTISERS. Geo. E. Spacer, PIANOS, ORGANS, MUSICAL MERCHANDISE Music Rooms, - York St. Telephone 181 GETTYSBURG C. B. KITZMILLE,R DEALER IN HATS,'CAPS, BOOTS AND DOUGLAS SHOE. M*53£wJfc'* Gettysburg, Pa. k M. AIxIxEMAN, Manufacturer's Agent and Jobber of Hardware, Oils, Paints and Queensware Gettysburg, Pa. THE ONLY JOBBING HOUSE IN ADAMS COUNTY W. F. Codori, ^DEALER IN - SPECIAL RATES TO CLUBS — York Street, Gettysburg:, Pa.

This study investigated approaches to the elementary social studies methods syllabus from instructors of courses across the United States. Using qualitative content analysis, we explored 48 methods syllabi using a deductive framework of Information Based Systems d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:5:4:E: element "TOC" undefined 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d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:12:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:12:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:13:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:13:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:12:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:12:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:13:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:13:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:16:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:16:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:17:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:17:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:18:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:18:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:19:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:19:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:16:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:16:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:17:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:17:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:17:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:17:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:18:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:18:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:149:111:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:149:111: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:221:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:221:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:225:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:225:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:226:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:226:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:245:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:245:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:249:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:249:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:250:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:250:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:279:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:279:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:283:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:283:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:284:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:284:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:313:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:313:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:318:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:318:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:319:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:319:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:362:6:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:362:6: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:368:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:368:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:369:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:369:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:398:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:398:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:402:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:402:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:403:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:403:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:439:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:439:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:442:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:442:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:471:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:471:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:481:763:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:481:763: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:512:490:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:512:490: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:533:412:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:533:412: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:549:313:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:549:313: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:560:381:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:560:381: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:567:407:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:567:407: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:594:396:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:594:396: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:606:289:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:606:289: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:608:358:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:608:358: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:616:430:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:616:430: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:630:287:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:630:287: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:35:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:35: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:73:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:73: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:72:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:72: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:127:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:127: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:37:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:37: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:66:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:66: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:115:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:115: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:295:28:E: ID "list1-j.jssr.2020.07.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:74:29: ID "list1-j.jssr.2020.07.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:295:28: open elements: article back[1] app-group[1] app[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:422:319:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:422:319: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:423:320:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:423:320: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:426:421:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:426:421: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:496:280:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:496:280: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:170:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:170:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:171:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:171:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:172:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:172:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:173:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:173:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:30:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:30:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:34:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:34:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:98:2:E: document type does not allow element "p" here; missing one of "boxed-text", "fig", "supplementary-material", "open-access", "disp-quote", "statement", "fn" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:98:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:99:2:E: document type does not allow element "p" here; missing one of "boxed-text", "fig", "supplementary-material", "open-access", "disp-quote", "statement", "fn" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:99:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:474:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:474:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:494:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:494:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:499:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:499:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:503:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:503:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:507:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:507:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:511:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:511:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:516:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:516:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:517:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:517:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:518:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:518:2: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:519:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:519:2: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:524:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:524:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:614:323:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:614:323: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:628:364:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:628:364: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:646:312:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:646:312: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:30:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:30:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:36:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:36:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:41:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:41:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:91:27:E: ID "fn1-j.jssr.2020.09.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:51:27: ID "fn1-j.jssr.2020.09.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:91:27: open elements: article body[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:224:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:224:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:272:29:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:272:29: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:273:152:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:273:152: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:274:158:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:274:158: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:124:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:124: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:330:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:330: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:281:230:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:281:230: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:284:29:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:284:29: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:285:67:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:285:67: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:287:44:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:287:44: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:291:96:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:291:96: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:385:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:385:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:528:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:528:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:545:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:545:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:562:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:562:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:570:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:570:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:661:357:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:661:357: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:665:438:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:665:438: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:234:278:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:234:278: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:278:273:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:278:273: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:287:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:287: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:302:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:302: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:252:8:E: ID "table-fn1-1-j.jssr.2020.10.001" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:251:8: ID "table-fn1-1-j.jssr.2020.10.001" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:252:8: open elements: article body[1] sec[1] sec[1] table-wrap[1] table-wrap-foot[1] (fn[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:12:E: there is no attribute "nameend" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:12: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] (th[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:26:E: there is no attribute "namest" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:26: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] (th[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.001.xml:33:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.001.xml:33:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:33:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:33:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:37:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:37:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:222:8:E: ID "table-fn1-j.jssr.2020.11.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:145:8: ID "table-fn1-j.jssr.2020.11.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:222:8: open elements: article body[1] sec[1] table-wrap[1] table-wrap-foot[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:537:8:E: ID "table-fn1-1-j.jssr.2020.11.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:146:8: ID "table-fn1-1-j.jssr.2020.11.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:537:8: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] table-wrap-foot[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:899:317:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:899:317: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:925:308:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:925:308: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.12.002.xml:443:322:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.12.002.xml:443:322: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:283:13:E: there is no attribute "morerows" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:283:13: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:486:299:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:486:299: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:206:13:E: there is no attribute "morerows" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:206:13: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] (td[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:335:19:E: ID "table1-j.jssr.2021.03.001" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:167:16: ID "table1-j.jssr.2021.03.001" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:335:19: open elements: article back[1] app-group[1] app[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:364:18:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:364:18: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:373:150:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:373:150: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:425:84:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:425:84: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:436:172:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:436:172: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:447:149:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:447:149: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:467:83:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:467:83: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:511:103:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:511:103: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:143:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:143: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:319:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:319: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:526:72:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:526:72: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:549:80:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:549:80: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:556:79:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:556:79: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:582:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:582: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:597:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:597: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:387:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:387: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:402:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:402: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:643:327:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:643:327: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:646:309:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:646:309: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:647:270:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:647:270: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:648:394:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:648:394: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:680:322:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:680:322: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:695:301:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:695:301: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:705:306:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:705:306: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:9:E: element "Resource" undefined 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Ultimately, we determined that over half (n = 27) of the collected syllabi reflected an Information Based System of education meant to prepare students for certification, lesson and unit planning, and best practice social studies instruction. Fewer (n = 14) prepared pre-service teachers to challenge official knowledge and position social studies instruction within socio-political realities of students and fewer still prepared pre-service teachers to center inquiry-based instruction guided by the C3 Framework (n = 11). We position these findings within dominant trends in elementary social studies scholarship and conclude that too few methods courses reflect the scholarly trend toward transformative, justice-oriented, or inquiry-based elementary social studies.

Issue 15.6 of the Review for Religious, 1956. ; Review for Religious ~OVEMBER 15, 1956 Cloister of Congregations . Joseph F. Gallen Zeal for Souls ¯ " c.A. Herbst Sisters' RefreafsIVI . Thomas Dubay The Religious Life . Roman Congregations Book Reviews New Business Address index for 1956 VOLUME XV " No. (5 Ri::VI.I::W FOR RI::::LIGIOUS VOLUME XV NOVEMBER, 19 5 6 NUMBER 6 CONTENTS NEW BUSINESS ADDRESS . 281 CLOISTER OF CONGREGATIONS-~Joseph F. Gallen, 'S.,J 2.8.2. ZEAL FOR SOULS--C. A. Herbst, S.J . 295 SISTERS' RETREATS---VI --- Thomas Dubay, S.M: .3.0.1. GUIDANCE FOR RELIGIOUS . 308 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE"0 ". 3.09 B(~OK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.3. West Baden College West Baden Springs, Indiana . 3~8 INDEX FOR VOLUME XV . 334 REVIEW FOR RELIGIOUS, November, 1956. Vol. XV, No. 6. Published bi-monthly: ,January, March, May, ,July, September, and November, at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter, ,January 15, 1942, at the Post Office, Topeka, Kansas, under ~he act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.'j., Gerald Kelly, S.J., Henry Willmering, S.J. Literary Editor: Edwin F. Falteisek, S.J. Publishing rights reserved by REVIEW FOR RELIGIOUS. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed it. U. S. A. Please send all renewals and new subscriptions to: Review For Religious, 3115 South Grand Boulevard, St. Louis 18, Missouri Our New Business , clress When we were preparing to publish the REVIEW, we arranged to have the College Press, in Topeka, do the printing and distribut-ing. For fifteen years the editors and the College Press have worked together in the closest harmony. We have literally shared both heart-aches and joys. The heartaches were mostly brought about by the difficulties of the war years: for example, as we published each num-be~ we wondered how we would get enough paper for printing the next. The joys consisted, among other things, in getting the REVIEW out regularly and on time, despite the difficulties, and in the realiza-tion that this new apostolate for religious seemed to be appreciated. Please send all renewals and new subscriptions to REVIEW FOR RELIGIOUS 3115 South Grand Boulevard St. Louis 18, Missouri This is our new business address During all these fifteen years, Mr. J. W. Orr, owner of the Col-lege Press, and his assistants, have given the REVIEW the best they had; and that was very good, indeed. But the time has come when we must make new publishing arrangements. The reason for this is purely an "act of God," as far as both the editors and the College Press are concerned. There has been no break in the harmony that has always characterized our collaboration. Fortunately for us, the publishing department of the Queen's Work has agreed to take over the publication of the REVIEW. Be-ginning with the next volume, the RE~rIEW will be printed and dis-tributed by the Queen's Work. Obviously, the new publishers can-~ not wait till the last deadline to begin making addresses and keeping records. For this reason, please note the announcement in the center of this page and follow it exactly. The editors are deeply grateful to the College Press for past col-laboration and to the Queen's Work for taking over the burden. 281 Cloist:er ot: Congrega!:ions ,Joseph F. Gallen, S.J. I. Introduction. All the canons on common cloister apply to all congregations, i. e., institutes of simple vows, whether of men or women, clerical or lay, pontifical or'' diocesan, with the exception of c. 607, which treats of religious women going out of the convent alone. To lessen the complications in this highly detailed matter and to avoid the constant repetition of awkward phrases such as, "those of the opposite sex," the article explains and applies common cloister with reference to congregations of religious women. II. r~tpes of cloister. Papal cloister exists in all orders of men and women. Formerly it existed in the case of women only in mon-asteries of nuns that actually had solemn vows, but this was changed by the apostolic constitution Sponsa Christi.1 Cloister of this type is called papal because it is prescribed by papal ,(canon) law and its violation is punished by papal penalties, i. e., penalties enacted in the Code of Canon Law. Common or episcopal cloister is that imposed by canon law on all religious congregations (institutes of simple vows) of men and women. The name common is due to the fact that this cloister is less strict than papal, especially the papal cloister of nuns. This type of cloister was termed episcopal before .the Code of Canon Law. The same expression is still used, aIthough less frequently, because in the law of the code the local ordinary ex-ercises supervision over the exact observance of common cloister and may enforce its observance with canonical penalties (c. 604, § 3). Statutor~t or disciplinary is cloister insofar as it is prescribed by ¯ the particular Rule and constitutions; active, insofar as it forbids leaving the house; passive, insofar as it forbids the entrance of ex-terns into the cloistered parts; material, the cloistered parts of the house; formal, the laws of the code by which the going out of the religious or the entrance of externs is forbidden and regulated. III. Definition, purpose, obligation. The meaning, of common cloister is that the religious do not leave the house without the per~ mission of the superior according to the constitutions nor regularly receive any person of the other sex in the part of the house reserved for the community. The primary purpose of cloister is the preser-vation of the virtue of chastity. Under this aspect cloister frees the 1. Bouscaren, Canon Law Digest, III, 221-52. 282 CLOISTER OF CONGREGATIONS' religious from many temptations, protects the good name of the institute and of the religious state, and prevents scandals, suspicion, and harmful gossip even among the inquisitorial and hostile. Cloister is also an element of the external or canonical contemplative life. Its purpose under this heading is to develop and intensify a truly prayerful, interior, and spiritual 1ire'by withdrawing the religious from an atmosphere of worldliness and distraction and surround-ing her with one of tranquillity, peace and recollection. Cloister is likewise a habitual exercise of mortification and penance, an aid to the preservation of religious discipline in general, and of conspicuous practical utility for persevering study and labor. The mere statement of these aims reveals the value of a cloister that is intelligently en-acted and faithfully observed both in external action and interior purpose. It must be admitted, however, that the modern apostolate demands that at least very many sisters go out of the cloister more frequently and remain out of it for much longer periods daily than in the past. This age, therefore, requires a rigorously cloistered heart rather than a mere cloistered convent, a soul immutably turned to God in love rather than a mere veiled face, sincere detachment rather than mere walls and locked doors, a true interior life rather than mere external protection, and the double barrier of habitual prayer and mortification rather than the double grille. It is an aged canonical maxim that as the fish is lifeless without water so the monk with-out his monastery. I am of the opinion that we must modernize this venerable figure and demand of the religious an amphibious spiritual life. Common cloister is obligatory from c. 604, § 1, on all congre-gations. The constitutions of some institutes of simple vows give the impression either of error or inaccuracy in stating that cloister is not of obligation. It is true that papal cloister is not of obligation for congregations and that it is stricter than common cloister, but the latter is obligatory on all congregations. Both papal and com-mon cloister exist only in canonically erected formal and non-formal religious houses.2 Cloister does not demand that the institute be the proprietor of the house. Neither papal nor common cloister exists in canonically filial houses, summer villas and vacation houses, houses that are not completely erected materially, a house in which the community is not yet residing, nor in a temporary residence, e. g., a house rented and used while the religious house is being renovated. 2. Cf. cc. 597, § 1; 604, § 1; Berutti, De Religiosis, 268; Vromant, De Personis, n. 429. 283 JOSEPH F. ~ALLEN Review for Religious Cloister begins as soon as the community has taken up residence in a canonically erected house, but the precise moment is determined by the higher superior when such residence is begun, gradually. From custom or the enactments of the general chapter or higher superiors, the regulations of common cloister will and should be observed also in filial houses, temporary residences, and even more strictly in vaca-tion houses. IV. Cloistered parts of the house. The parts of the house des-tined for the exclusive use of the religious are those that are to be placed within common cloister. In constitutions approved by the Holy See, these ordinarily are the cells or dormitories, the infirmary, and the refectory. The community room, kitchen, and pantry are sometimes placed within cloister. The cloistered parts of the house are usually determined in the constitutions of sisters. Added deter-minations, the settlement of doubtful cases, the determination of the parts to be cloistered when these are not designated in the con-stitutions, from analogy with c. 597, § 3, appertain to. higher su-periors and the general chapter. The same authorities have the right of changing the boundaries of cloister permanently, except those determined in the constitutions, and may change also these tempor-arily. A proportionate reason is required for either change. V. Doors and locks of cloister. The constitutions of some con-gregations of sisters contain the enactment that the convent doors are to be locked at night and the keys given to the superior. This en-actment undoubtedly has its origin in the norm for the papal cloister of nuns: "The keys of the cloister shall be in the hands of the su-perioress night and day; and she shall give them to certain desig-nated nuns when there is need.''3 Frequently enough the constitu-tions of nuns add to this norm by prescribing that the cloister doors are to have two distinct locks, and these may also be supplemented by bolts and bars. Some orders also command that at night the keys of the two distinct locks are to be put into a box, which it-self is secured by two distinct locks. The keys of the" latter are to be given to two nuns, so that the presence of both is required to open the box. The minimum requisite of such enactments is exit doors that can be opened from the inside only by a key. I believe that a com-petent and conscientious American fire inspector would be apt to object to such exit doors. Building and fire prevention codes and practices in the United States appertain especially to local civil or- 3. Bouscaren, Canon Law Digest, I, 319. 284 November, 1956 CLOISTER OF CONGREGATIONS dinance and authority, and it would be prudent to consult these in the present question. The National Fire Protection Ass6ciation states that its standards ". are widely used by law enforcing authOrities in addition to their general use as gu!des to fire safety.TM In its pamphl~t, Building Exits Code, this association states: "All doors used in connection with exits shall be so arranged as to be always readily opened from the side from which egress is made. Locks, if provided, shall not require a key to operate from the inside~ Latches or other releasing device~ to 6pen doors shall .be of simple types, the method of operation of which is obvious even in darkness.''6 This standard is not specifically hplSlied to such residences as convents or religious houses in general, but it is extended to very similar resi-dences, e. g., apartment houses, which are defined as ". residence buildings providin~ sleeping accommodations for 20 or more per-sons, such as cbnventiorial apartments, tenement houses, lodging houses, dormitories, multi-family, houses, etc.''6 VI. Admission only of the male sex forbidden (c. 604, § 1). By the code, only the entrance of those of the'opposite sex into the cloistered parts is forbidden. Insofar as the entrance of the same sex-is prohibited in any congregation, the obligation is merely of the constitutions. Both the purpose of cloister and ordinary charity demand that even the same sex should not be admitted in a way that would unreasonably disturb the work, recollection, and. espe-cially the privacy of the religious. VII. Exemptions from the prohibition of entrance (cc. 604, § 1; 600; 598, § 2). Can. 604, § 1, extends to common cloister the exemptions given for papal cloister in cc. 600 and 598, § 2, Since these exemptions were enacted for papal cloister, they are not. inl~er~ preted entirely in the same sense when applied to common cloister. Those exempted by cc. 600 and 598, § 2 are: 1. The local ordinary or his delegate for the canonical oisitation. It is sufficient for his examination of the cloister that he be accom-panied by sisters, either two or one, preferably the superior. 2. Priests to administer the sacraments or to assist the dying. For a just and reasonable cause, any man or.boy may be admitted into common.~ loister. The administration of any sacrament and the assistance of .the .dying are evidently just causes, and therefore any priest, may be. admitted into common .cloister for these reasons. "4. Building Exits ~6~ (Boston: National Fire'Protection Association, 12th ed., 1952, reprinted 1955), back of front cover. ." "- ¯ ~ 5. Ibid., n~ 50'3 .r.," ~.:", " : . . ; ~'~ ~, ~ '~ , 6. Ibid., nn. 2800, 2812. 28.5 JOSEPH F. GALLEN Review for Religious 3. Those who hold the supreme power in the state, with their wines and retinue, and cardinalL with their retinue. This exemption isnot too prattical, and. for that reas6n is omitted in many constitu-tionsi While actually in power, even if not Catholics, kings, em-perors, presidents.of republics, the governors of our states with their wives and retinue, and cardinals with their retinu~ may enter the cloister in ahy country, even outside their own country or state. This exerription does not apply to those Who have been elected to but have not a~ yet entered on the office of supreme power, nor to persons who held supreme power in the past but do not hold it now, nor to cabinet members, senators, and congressmen. The dignity of all of these, however, would be a sufficient reason for their admission into" Common"cloister. A wife in the sense of this canon is one who is commonly held as such,' even though the marriage is invalid, e. g., because of a previous marriage. She and her. retinue may be ad-mi_ tted into the common cloister of men (c. 598, § 2). The same is true of a woman who holds,the supreme power in the state, with her .retinue. The code does .not forbid the entrance of a woman into the common cloister of religious women. 4. The superior may, with proper precautions, admit doctors, surgeons,, and others whose services are neCessar~j. There is evidently a just and teasonable cause fbr the admission of all of these. 5. Others mdy be admitted for a just and reasonable cause in the judgment of the superior, the proper'l~recautions always being ob-served (c. 604, § 1). This legislation is directly on common cloister and gives the general norm for the admission of men and boys iiato the common cloister of women. It is a sufficient norm in itself; and it is very difficult'to.see the .utility of the code's extension of cc. 600 and" 598, § 2, as enumerated above, to common cloister. There is obviously a just and reasonable cause for the admission of all of those listed above from these two canons. The proper precautions may be determined in ~the constitutions. If not,- it "is sufficient thata sister, preferably the local superior or an official, accompany any man admitted to the cloister. This is also true of a priest hdmitted for the confessions of'the sick. It is sometimes specified that the door of 'the room is to be left open while the confession is being heard. This is not always possible because of the smallness bf the room and of the adjoining corridor. No one of the. opposite sex should be .permitted to remain in the cloister longer than is necessary. Men or boys may be admitted into the common clbister of wo- 286 November, CLOISTER Ol~ CONGRI~GATIbNS the house. sister m. ay Permission ticular, or the code. men for a just and reasonable cause, which is less than a serious or grave cause. Therefore, a father, brother, or close male relative may be permitted to enter the infirmary to see a sister who is ill. Greater rea-sons, such as the.preceding and the administration of the sacraments, should be required for admission into a section devoted to the dor-mitories or cells of the sisters than into other parts of the cloister. Lesser reasons are sufficient for the admission of women and girls into the cloister when their entrance is forbidden by~ the constitutions. Particular constitutions may licitly demand more serious reasons than those required by the code for the admission of men and those commonly demanded for the admission of women. All superiors are competent to permit entrance into the cloister. 6. Male professors. According to the modern practice of the Sacred Congregation of Religious, neither the constitutions nor the custom of the instit.ute is to permit the admission of lay male pro-fessors into the cloister for the instruction of the sisters in letters or arts. When judged really necessary and not opposed b~; the local ordinary, such instructors are to teach in places outside the cloister. The mother general is to determine the precautions .necessary to avoid all danger and suspicion.7 ¯ VIII. Going out of the conoent (c. 606, § 1). Canon law does not forbid sisters to leave the house withotit the permission of su-periors but presupposes that this prohibition is contained in the con-stitutions; and in c. 606, § 1 obliges superiors to take care that the constitutions are exactly, observed with regard to subjects leaving By the law of the constitutions and universal usage, no leave the convent without the permission of the superior. may be explicit, implicit, tacit, reasonably presumed,, par-general. A violation is only of the constitutions, nQt of In the law of common cloister as understood in the code and generally practiced, sisters are permitted to leave the convent for any reasonable cause, e. g., for anything that is necessary, useful, or con-ducive to the special purpose and works of the cgngregation, for medical and dental care, spiritual reasons such as going to con~fession, for shopping, for reasonable recreation such as a walk, for works of charity such as attendance at funerals and the visiting of bereaved families, of sick, sisters, women, and children, and for reasons de-manded .by ordinaiy courtesy and politeness. They should not be permitted to go.out for reasons that are idle, u.nbscomin~,, harmful to the religious spirit, or illicit . 7. Cf. Norraae of 190l, n. 173. JOSEPH F~ GA.iLEN Regigto ttor Religious Law is .a reasonable norm of conduct; and therefore the request to go out, even for such a spiritual purpose as confession, should be reasonable. Furthermore, in granting the right "of approaching an occasional confessor, canon law gives no exemption whatever from religious discipline. It is unreasonable to expect permission to leave ~he convent,, especially if this is frequent or habitual, to go to a con-fessor who lives at a notable distance, when appreciable exigense would be necessary, or when the sister would to any degree have to be ex-cused from her assigned work. ~. There is no doubt that a congregation, may have a stricter com-mon cloister than that demanded by the code and that cloister con-tributes to freedom from temptation, dangers of the world, and'dis-tractions, and tends to foster a real interior life. Cloister, however, should not be obstructive of the special purpose of the institute nor such as to induce an artificial, inconsistent, or formalistic observance. Everything in an institute should be in agreement with and subordin-ated to its purpose. Some congregations were founded in an age that could not conceive a religious woman without papal cloister. Others took papal cloister as a fairly close model for the norms of their own constitutions. In congregations cloister should be capable of:.!unstrained observance within the framework of the purpose, works, and ordinary daily lives of the rellgiou's. The local superior gives permission to leave' the 'conven(, except for the cases that in some institutes are reserved'to higher Superiors by the constitutions or custom. The constitutions frequently forbid Sisters to visit private homes, and especially to eat or drink in them Without special permission. In a few institutes, this permission is r~served to higher superiors. Some constitutions specify that the permission of the local superior is sufficient to visit hoUses of the congregation in the vicinity, but a few demand tpheerm ~ "s s"ton of the fi~'gher superior. Constitutions quite often prescribe that a sister must 15~iVe another sister as companion when going to a do~t0ro~ dentist fo~'treatment.'There is also a frequent piohibition aga.in~t visiting house~ of priests without necessity, permission, and a sister com-p'~ inion~ '-'," ' . ~" It'i~ould be advisable to consider the temper, ing. of" the prohi-l~ itiona~ainst eating and drinking in private homes With"~egard to the occasions when a light lunch or hot or cold dri~{I~ could not b'e ~efused without' appearing discourteous and impolitel There can be 'n(~

Issue 14.6 of the Review for Religious, 1955. ; A. M. D. G. Review for Religious NOVEMBER 15, 1955 Jnfecjration . Joseph P. Fisher Community Workshop . ¯ Sister Mary Joselyn Renovation and Adaptation . Joseph F. Gallen Book Reviews Questions and Answers Index to Volume XIV VOLUME XlV NUMBER RI:::VIF::W FOR RI:::LIGIOUS VOLUME XIV NOVEMBER, 1955 NUMBER 6 CONTENTS INTEGRATION--Joseph P. Fisher, S.J . 281 COMMUNITY WORKSHOP OF THE DULUTH BENEDICTINES-- Sister Mary Joselyn, O.S.B . 287 SPECIAL ANNOUNCEMENTS . 292 RENOVATION AND ADAPTATION---Joseph F. Gallen, S.J . 293 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 319 OUR CONTRIBUTORS . . 328 QUESTIONS AND ANSWERS-- 29. Tax on Religious Houses for General Expenses . 329 30. Salaries of Religious to be Assigned to Province . 329 31. Indulgence in the Form of a 3ubilee' . . 330 32. Order 'of Procedure for Former Mothers General . 330 33. Matter for Questioning in Canonical Inquiry . 331 34. Modesty of Eyes . 332 35. Bowing to Superior's Chair . 333 36. Illegitimacy, When an Impediment . 333 INDEX TO VOLUME XIV, 1955 . 334 REVIEW FOR RELIGIOUS, November, 19550 Vol. XIV, No. 6. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, .by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15. 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, $.J., Gerald Kelly, S.J., Francis N. Korth, S.J. Literary Editor: Edwin F. Falteisek, Copyright, 1955, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy Printed in U. S. A. Before writing to us, please consult notice on inside back cover. Int:egrat:ion Joseph P. Fisher, S.J. ALL good Catholics cry out against secularism--the divorce of God from His world. They rightly insist that God must be made a part of a man's daily life, that God must be brough~t into education, business, government, entertainment--all the pursuits of human life. Men who insist on keeping God out of public life will make shipwreck of human life. If God is kept, so to speak, in church and not allowed to go out into the market place, the business world, the motion-picture halls, the places of government, then man will live most of his life without God and that is sure to be fatal. Although a religious is not likely to be tainted by secularism in the sense in which it is used above, there is a possibility of a some-what similar division in his life between the spiritual and ordinary life. How often a spiritual director finds that young religious going forth from the novitiate or from a period of some concentration.on the spiritual life into the active life feel very uncomfortable in their new surroundings and activities., Often enough they feel as if their spiritual life has evaporated almost overnight. At least it seems to them that they have suffered a great setback in their progress in the life of the soul; and that--naturally for good religious-~causes them concern. They then look upon their present way of life with some-thing like suspicion or even distrust, and they hanker, as it were, for the fleshpots of Egypt. It must be admitted that often, when such transfers are made, there actually is a loss of interest in spiritual things because of the, many distractions that duty and, perhaps, desire of relief bring into the lives of such religious. But much of the difficulty can be traced back to a wrong outlook on the spiritual life. In a sense it is alm0st inevitable that young, inexperienced minds develop a certain attitude on the spiritual life because of the way they approach it. Before they entered a seminary or convent, al-though they had been good Catholics, they had not worked sys-tematically on the spiritual life or used the various spir.itual exer-cises standard among religious. As a consequence, when they are. fa.ced .with a whole .new field of life, the spiritual life, and read. about it in books and hear about it in talks and retreats, they look. upon it as something different from what their lives have been, as 281' JOSEPH P. FISHER Ret~iew for Religious something superadded to ordinary life, as even opposed to ordinary life, as unable to be mixed with ordinary life. It seems a life apart, a sanctuaried life. It is 'lived in quiet, and solitude; it grows by prayer and penance; its natural habitat is the chapel or oratory; it is a plant easily wilted by exposure to the winds of the world. And so, when they do go forth from the warmth of novitiate fervor into the cool atmosphere of the classroom or hospital, they feel a chill. And to their minds there naturally seems a split between ~he spiritual life as they knew it and life as they are living it. But is not all this true? To a certain extent it is and has to.be. But frequently there is a ne'edless and harmful exaggeration, an over-emphasis on certain truths to the neglect of others. We can admit once and for all that the common insistence on silence and solitude and recollection is necessary especially for a beginner in the spiritual !ife. Before entering, religion he probably lived among many dis-tractions, engaging in sports, attending dances and parties, going to mdvies, and in general occupying himself with many such matters; and his life to a 'large extent was sustained by these things. Ob-viously, if they were continued, he would go on being supported by them and would never come to lean on the truths of the faith, the truths of the spiritual life. It is only when these false supports are removed and the noise of the world has faded away that he will be forced, so to speak, to lean on God and the things of God. He will either have to swim in the waters of the spirit or sink; or, of course, remove himself. With this admitted, let us turn to the question of how the harmful exaggeration can be handled. The main element in the exaggeration is that it sets up a di-vision in the life of man. Instead of life's being a whole, it becomes a thing of diverse and even antagonistic parts, parts which are held" together rather mechanically and awkwardly. On the one hand there is the spiritual life, needing its sl~ecial atmosphere, nourishment, and care. On the other hand there is ordinary, natural life with its entirely different needs and demands. Some hold them together rather forcefully; some give up the fight in favor of ordinary life; some, we hope, work out a satsifactory integration. The main error consists in thinking that a man is spiritual, is engaged in super-natural activity, only at certain restricted places and times--for example, at prayer, in chapel. If he is not in such places or doing such things, he is regarded as being away from the spiritual, super-natural life. He may be, but he need not be. So the ideal would be if the whole of life were spiritual, super- 282 November, 1955 INTEGRATION natural, if the whole of life were of a piece, if a man were~always about his Father's business. Is this possible? Can a man conceiv-ably be in such a posltxon that he regards a11 things, no matter what they are, as spiritual, supernatural? Whether he eats, plays, talks, suffers-~can it all, in a true sense, be the same? It seems 'that it was for the saints. St. Paul certainly lived out his exhortation: "Therefore, whether you eat or drink, or do anything else, do all for the glory of God" (I Cor. 10:31). ' The biographer of Brother Lawrence of the Resurrection, a discalced Carmelite lay brother, states: "Everything °was the same to him-~every place, every employment. The good Brother found God everywhere, as much while he was repairing shoes as while he was praying With the community. He was in no hurry to make his retreats, because he found in his ordinary work the same God to love and adore as in the depth of the desert" (Brother Lawrence, The Practice of the Presence of God, p. 53). And it has been told of Jerome Jaegen, whose process .of beatification has begun, that he combined attention to external things and to God in a wonderful way: "It is quite remarkable that just when he was campaigning for office and acquainting himself with his new duties, he was pass-ing through what he calls the first phase of the 'Mystical Marriage.' In this phase, to find her Groom, the soul need only turn to Him within her 'where the seat of consciousness is,' where He is always present. While he was a Deputy to the Diet his mystical life reached its full development. He attained to that condition in which one can simultaneously pay attention both to external things and to God manifesting His presence within the soul" (REVIEW FOR RE-LIGIOUS, II (1943), 359). Such, to a greater or less degree, must have been the outlook of all real saints. Life, theft, can be one, can all be spiritual, supernatural. A man does not have to pass arti-ficiall); from one part of his life to the next; does not have to leave for a time his warm spiritual world and run out, holding his breath, as it were, into the cold world of everyday life, then hasten back before his spiritual life has disappeared. It is true that we have been speaking of the saints, and saints could do what we cannot. Assuredly, but, if there is one thing in which ordinary men can well imitate the saints, it is, in this ideal of an integral life, where all is part of a whole. " . By what means, then, can a religious grow in this integrated way of life? The grace of God, of course, has much to do with it; but, as in most other matters concerning the spiritual life, we must 283 ~JOSEPH P. FISHER Revib~V for . Religiohs do our part. Various means can be suggested which are standard matter in books on the ascetical life. However, we shall endeavor to put them in a way that fits our purpose. The first and most obvious means of making the whole of life spiritual, supernatural, is to have what is called a "good intention." With the proper intention, a man in the state of grace can make all his good or indifferent voluntary acts a source of supernatural merit. Theologians dispute about the precise requisites of this in-tention; but all agree that the more explicit and actual the intention, the better. Fbr our purpose the thing to be insisted on is this:'a man should try to grow in the realization of this really very im-portant truth about the power of intention. He has to see it as an integrating factor in his life, as a unifying principle that assimilates whatever it touches into the supernatural life he leads. In this way a man is aware that all is supernatural, that no matter where he is; what he is doing, he has not left the spiritual world but is busy building it. It is clear that this ability to realize all things as super-natural through the means of a good intention requires a more" penetrating and active faith than is required to accept as spiritual such actions as prayer, visits to the Blessed Sacrament, and the like. The next means that suggests itself is the practice of the presence of God. This subject has been treated at length in several previous articles in the REVIEW 'FOR RELIGIOUS. Here I want to emphasize a certain point of view. For our purpose--a means of integration-- the practice of the presence of God remains a rather ineffective means if viewed in the following manner. (However, .there is a place even for it in the case of those who are learning the practice and know what is the further end they should have in mind.) A person is thought of as going along his ordinary life and then at the sound of a bell or at some stated interval as turning away for a moment from what he is doing and thinking of God. Then back to his ordinary life. A rather crude image may give a clearer idea of this method. It will be obvious how the image applies to our matter. A fish's normal element is water--it is at home in water.' But oc-casionally a fish jumps into the air, an entirely different element from water and one in which the fish is not perfectly at home. The forced leap into the higher and lighter element is for only a ~ery slight bit of time. Then the fish relapses into the medium congenial to it. Certainly such a manner of practicing the presence of God, if it goes no farther, would not help integration. On the.'other hand there is a way of practicing it which would be immensely helpful. 284 November, 1955 INTEGRATION As has been well said, we do not really put ourselves into the presence of God--we are actually there, always there. We cannot get away from God--He is closer and more pursuing than the air we breathe. But, of course, we have to know the facts, realize them, act on them. To this end it is suggested that we read matter on the presence of God and often make a meditation such as the Contem-plation for Obtaining Divine Love. It is only when God becomes, so to speak, the element in which we live our lives--in Him we live and move and bare our b.eing--tbat the presence of God will be an integrating force in our lives. It is important to point out that this practice is not only or even chiefly a matter of the mind; for, obviously, we cannot have God in the focus of our minds con-stantly. However, after much work on our part, He can be, as it were, aIways.on the fringe of our attention--but this must be with-out strain or violent effort. And best of all He can be at the end of all our loves; for in all things we can, if we so wish, love God. God, then, can be the unifying principle in our life, making all our living a whole, and enabling us to pass from prayer to play, from play to work, with the conviction and consequent peace that we are always about our Father's business and our soul's sanctifica-tion. It was no doubt with this ideal in mind that St. Ignatius "came to the following conclusion, stated in a letter he caused to be written to some young students and quoted by Father Lindworsky in The Ps~Icbolog~ of Asceticism: " 'Ou_r father holds it for better, ~hat in all things one should endeavor to find God, rather than that long continuous periods of time should be applied to prayer.' In-stead of devoting themselves to prolonged prayer, the students were exhorted to exercise themselves 'in finding God our Lord in all things, "in conversation, in walking, seeing, tasting, bearing, thinking, and in fact in all kinds of activity, for of a truth the majesty of God is in all things' " (p. 68). When a man has come to such a familiarity with God as St. Ignatius implies in this passage, it is hardly right to speak of the "practice" of the presence of God as if it were one practice more or less in the spiritual life. Really it is a man's spiritual life or at least has the function of a barometer in its regard. "Where thy treasure is there is thy heart also." There can be no doubt about it. Although in treating recollection we shall cover somewhat the same ground we did when treating the question of the presence of God, it seems worthwhile to examine the subject in its relation to integration. A rather common way of looking at recollection is in- 285 ~OSEPH P. FISHER dicated in some such expression, as, "He made an act of recollection." This suggests that the person in question is, for the most part, un-recollected, and then briefly recollects himself. This act of recollec-tion would consist of turning away from the distracting, perhaps absorbing, unspiritual business of the moment and turning to the thought of something pious unrelated to the matter at hand. As was said in connection, with the practice of the presence of God, there is a' place for this kind of thing, but it is not at all the ideal. There would seem to be something strange about the idea that a man i's recollected who recollects himself for brief, flashing moments; and for the rest of the time, most of the time, he is anything but recollected." Would it not be better to regard recollection as some-thing capable of being more pervasive, more continual? Perhaps at least at the beginning of one's endeavor to practice recollection it would be well to change the sense in which the word recollection is commonly used, that is, calling up a spiritual thought of some kind. Would it not get us closer to what we want if we would have it mean the gathering of our powers on what the will of God puts before us.?. My imagifiation, my mind, my will often tend away from what for me is expressly God's will. Holding them to what is God's will for me from the right motive--it is God's will and I wish to fulfill it--would seem to be a fine form of recollection. If I am supposed to pray, I call together my powers and bend them this way; if I am supposed to study, I marshal them on my books; if I am supposed to recreate, I turn them to this end--the motive always being to do God's will, to find God in all things. It is plain how this.again would make for integration. As one grow.s in the power of recollection, one would approach more and more the prac-tice of the presence of God as indicated above. Then God would come to be all in all. It would seem that the form of recollection proposed is espe- ¯ cially import~lnt for and adapted to active religious. If their activity is divorced from their spiritual life, sad, indeed, is their-lot. The harder they work, the farther they withdraw from spiritual progress. But they ought to sanctify themselves by their apostolate. This quires real effort, a real desire for spiritual progress. An integrated life will bring power and peace and spiritual ad-vancement. It is an ideal all religious should work for. It will. not come without effort and the grace of God. Life seems almost too short to mak~ a whole out of the many parts. But here, as in all things, there is a shortcut--the love of God.- 286 Communi .y orkshop ot: t:he .Dulu :h enedict:ines Sister M. Joselyn, O.S.B. i N the fall of 1954, Mother Martina Hqghes, Prioress of the Bene-dictine Sisters of Villa Sancta S~holastic~, Duluth, Minnesota, first projected .the plan ofa workshop for the sisters in which any problem of the community would receive a frank, orderly, and serious discussion under the leadership of an experienced priest. All the sisters were urged to give thought to matters they would like to consider or have ~onsidered. at the workshop; aJad ar.rangemenrs wi~re made to bring a large group--as it happened, about half the community, which numbers more thah four hundred members--to the mother house for a two-d~y institute during the Christmas holi-days. In due time, Father Louis Putz, C.S.C., of the Department of Religion of Notre Dame University, .was engaged as the workshop moderator; and a committee of eight sisters representing different age and occupation groups in the community was appointed to plan the sessions with Father Putz. From a considerable correspondence between Father Putz, Mother Martina, and the committee members prior to the arrival of Father Putz at the mother house, and from a half-day planning session of the committee and the leader after his arrival, evolved the subject matter of the discussions: "the spiritual and temporal good of the commu.nity, with emphasis on the relations between superibr and subjects." It was believed that the over-all subject for discussion should be definite but not too narrowly restricted, should represent some hierarchy of values, yet not be a mere string of non-debatable principles. All the workshop members attended the first general session, which was held in the auditorium. At this time, the ~hairman of the workshop committee sketched the procedure for the remainder of the day's sessions, and Father Putz presented his view of the value and method of.such a workshop, adapting in fact both the technique and the major emphasis of the Catholic Action cell movement :o this group. Father Putz stressed the necessity of rethinking certain practices of religious life in the light of prese.nt day temper but with relation to traditional and tried principles. He also urged that the observe-d.iscuss-act method of the cell movement be applied by the 287 SISTER M. JOSELYN Review ~or Religious sisters in a manner calculated to deepen and intensify the loving union of the community members functioning as a family or ecclesiola within the Mystical Body of Christ. At this time, the committee distributed to all members of the workshop an outline to guide the day's discusssion. The outline (which is appended) was to be regarded as a set of signposts, rather than as "material to be covered." The group was then divided into fourteen small sections by an" ingenious use of colored slips which had been handed out at the door. (Thus the divisions were abso-lutely random.) A meeting room was designated for each small group, most of which numbered about ten to fifteen. Within the groups, a leader and a recorder were informally appointed. The first discussion lasted about forty-five minutes, tending to begin rather timidly but to gain momentum through full participation as time went on. Throughout the session, Father Putz acted as "floating delegate," stopping in at various subgroup meetings. At the end of the morning session, each recorder presented to the entire group the findings of the subgroup to which she belonged. In this manner, conclusions or resolutions or questions were pooled; and it was possible to determine which problems were common to all subgroups as well as to ascertain the different views of a large num-ber of sisters on one general subject. At the conclusion of the first half-day session, certain questions arising from the morning's meet-ings were directed to Father Putz and to Mother Martina, both of whom aimed to focus attention on the general principle (rather than the specific practice) involved. The procedure for the afternoon session of the first day was the same as that for the morning session. At the end. of the first d~iy's discussions, Father Putz and the planning committee worked for several hours preparing permanent recommendations from the recorders' reports, evaluating the pro-cedures, and outlining the second day's program. It was decided that the large outline of the subject for the second day, "the temporal good of the community," instead of being given as a whole to each subgroup, would be divided into fourteen sections, each group re~ ceiving one segment of the topic, as designated on each sister's copy of the outline. (This outline is also appended.) On the second day, sisters engaged in hospital work held (at their own request) special sessions within the larger group, still following, however, the outline given to all. In every other respect, the second day's sessions were conducted" like the first day's. Since tb.e outlines of content are included in this article, it will Nooember, 1955 COMMUNITY WORKSHOP. not be necessary to describe iff detail the development of these topics in the small groups. Mother Martina did state at the closing session that "the discussion has pqinted up four areas which I have under consideration at present: delegation of authority, care of the aged, training of the young, and local and major superior relations." Effort was made by the~ planning committee to obtain an over-all picture of the participants' reaction to this first community work-shop; to this end the committee prepared and distributed at the last session a short questionnaire (appended) to be answered anony-mously by all who wished to do so and left in a designated place. The fact that many sisters had only a-few moments between the close of the workshop and their departure from the mother house may have a relation to the number of questionnaires turned in. Ac-cording to the committee's digest of the returned sheets, the seventy-nine respondents stated unanimously that they liked the workshop. Seventy said they would like another workshop (nine others did not answer- the question). More than thirty sisters suggested that they liked the workshop because it was an opportunity for each " sister to present her opinions and to hear the thinking of others on common problems, resulting in an intensified community spirit and a unity of effort for the common good. Others thought that "the earnest and high ideals so generally manifested among all the sisters gave a boost to one's courage and spiritual striving." Thus, the workshop "gave a real stimulus to live the ideal life of a religious, and it served as a fine personal examination. It stressed the idea that each individual sister, as a member of the Mystical Body, must help to make our Benedictine family a happy, ideal one." Others answer-ing the questionnaire noted that they liked the facts that "topics and discussion were handled objectively" and that "respect for the personality of each individual sister was stressed." Thirty-four sisters thought the qualifications of a superior had been adequately dis-cussed; forty-four= thought the relations between superior and sub-jects had been adequately discussed. In the appropriate sect!0n of .the questionnaire, many valuable, constructive suggesti~ons for improving future workshops were in-dicated by the participants. Adverse criticism~ of the workshop gen-d~ ally i~ciffd~d t~orelated t~oint.si in'light 6f th.e tjm'.e, available, too many topics were listed for. d!~.c~ssion,: .a.n.~do,. c.onsequently, some of the discussions were {6b general. A "desire whs manifested to con-tinue discussion of these subjects at a future date.~ It was also.sug-gested :.that,, the,, recommendations.,-of., the. ,-w. orksl-;£i~,] b~ ". ~:.m~riz4d 289 SISTER M. JOSELYN Reuiew for Religious and distributed to each sister and that'in the.coming year each mem-ber of the community take.note of "topics for future workshop dis, cussions. Among suggestions for future workshop subjects, the majority of sisters included the discussion of "the greater spiritual growth of our community through an interpretation of the Holy Rule and how to apply it to our daily life in modern times," "how we can better fulfill our end in religious life," and "how to balance the active and contemplative aspects of .our life." THE SPIRITUAL COMMON GOOD HOW TO PUT THE SPIRIT OF CHARITY INTO OUR RELIGIOUS FORMATION A, Prayer in general I, How to make the necessary ada.ptations to our community exercises a) Normal times b) Vacation time c) In sickness 2. .How to teach goqd prayer and help 'others to pray well. a) Piling up non-essential devotions which interfere with the true spirit of prayer 3. Penitential obligations at times of ember days and fast days a) How to keep in the spirit of the Church b) Charity iri fulfilling our obligation c) Humility to ask for dispensation0if we n~ed it 4. Obligation of silence and recollection in view of charity a) Maintaining silence outside of recreation time b) Charity toward those who must talk during silence time to relieve tension B. Spiritual formation in terms of.spiritual reading 1. H6w to translate the Gospels into life and action 2. How to make our life liturgical 3. \Vhat kind of spiritual reading makes the'liturgy richer and unifies our life as a community and as an, individual II. SACRAMENTS ¯ A. Eucharist 1. How do we prepare as a community to celebrate thoughtfully the Sacrifice? B. Penance 1. How to make an intelligent use of the sacrament of penance OUR RELA;FIONSHIP TO THE COMMUNITY A. How to promote in the community the unity of charity 1. Attitude toward one another 2. Toward superiors 3. Particularly to speak up where, it is necessary and calied for in Chapter and outside of Chapter TEMPORAL COMMON GOOD Groups 1, 2, 3, 4 I. THE SUPERIOR A. Do we look at the office of~superior as an honor and not a service? 29O November, 1955 COMMUNITY WORKSHOP Bo Is the superior submissive to her higher superior, or is she jealous of her own responsibility ? Is she choosey in observance o~ canon law? Distribution.of house duties, assignments, etc, 1. Prudence and fairness in distribution of house duties 2. Partiality or favoritism--allowing cliques to develop 3. Keeping peace by letting sisters do as they please 4. Playing up to flattery 5. Regarding sisters only as subjects who must obey 6. Suspicious of actions of sisters, judging interior sentiments 7. Overloading the willing Groups 5, 6, 7, 8 ' E. Does the "superior take the trouble to know all abou~ "each sister, her temperament, aptitudes, interests, in order to help her? 1. Does she try to develop the personalities of the sisters? 2. Does she have confidence in the sisters? 3. Does she lack discretion with the sisters? 4. Does she have objective rather than subjective attitude? F. Does the superior make herself inaccessible to the sisters? G. Is the superior w!lling to rethink the'function of the community? H. Are'subjects prepared technically and spiritually for their responsibilities? 1. Do you think obedience will cover inc'ompetence? 2. Do you act as though the office of superior gave universal competence? 3. Are young religious allowed to come to responsibilities for which they may be capable? 1. Spending" money for luxuries or extras and not buying the essentials for school or mission !. Confusing the spirit of economy with spirit o~f poverty 2. Being overconcerned about food, clothing, rooms Groups 9, 10, 11 II. CHOICE OF SUBJECTS A. ~ccepting postulants without sufficient health, intelligence, or social ap-titudes B. Accepting religious into profession who are not fitted for community life C. Minimizing obligations of religious life for sake of attracting vocations 1. Spirit of sacrifice, motive for entering 2. Appeal to generosity 3. Indiscretion in fostering vocations. Groups 12, 13, 14 III. IV. RELATIONSHIP WITH THE CLERGY A. B. C. Do Relationship between principal and pastor Relationship between subjects and priests ¯ Willingness to advise clergy of indiscreet giving of gifts as tokens of ap-preciation Pastors and subjects channel activities through superior or principal Money collecting in Catholic schools 1. Red Cross, Red Feather, Sales, contributions, etc., etc., etc. 2. Sisters going into business for themselves RELATIONS WITH EXTERNS A. Civil law 1. Expecting privileges because we are religious 291 SISTER M. ,JOSELYN 2. Untruthfulness---cheating in filling out blanks, etc. 3. Apathy toward voting or in political affairs Parishioners 1. Making our friends on basis of prestige and money 2. Asking them for favors--rides, etc. 3. Hanging on to them after you are removed from the mission a) Writing to them b) Visiting them, etc. Are you a Superior__ or Subject~ EVALUATION FORM 1. Did you like the workshop? Yes. No. Why? 2. Do you think the qualities of a superior were adequately discussed? List qualities unmentioned. 3. Was relationship between superior and subject adequately discussed? 4. Give suggestions how you think ideas gained from the workshop can be put into practice in the community. I. 2. 3. 5. List any topics on superior-subject relationship of interest to you which were not discussed at this workshop. 6. Would you like future workshops? If so, suggest topics. 7. How could future workshops be improved? 8. Would you be interested in starting a study group on your mission? SPECIAL ANNOUNCEMENTS t:ather Gerald Kelly, S.J., editor-in-ch~e~ of the REVIEW FOR RELIGIOUS suf-fered a severe heart attack on October 4. He is slowly recovering from it in St. Joseph's Hospital, Kansas City, Mo. Prayers for his successful recovery will be welcomed. In September, 1931~ a hurricane and the subsequent tidal wave destroyed St. John's College, Belize, British Honduras, and took the lives of eleven Jesuits and twenty-two.of the students. Considerable other damage was done in this mission of Missouri Province Jesuits. In October, 1955, the hurricane Janet brought fur-ther disaster to the mission. Kindly remember the Belize mission in your prayers. The Dominican Rural Missionaries, whose work in Louisiana was described in our July, 1954~, number, page 217, were victims of another kind of tragedy. On January 16, 1955, the entire' community of their convent at Grosse Tete, Louisiana (three sisters and an aspirant), were killed when their statio._n wag'on was struck by a freight train. The three sisters were killed instantly; the aspirant sur-vived one day. This congregation is interested not only in prayers a'nd in more vocations to their own institute but also in finding young women who would be inte'rested in" helping t~em as ~ay al~ostles. " If ~U hav~ "pertinent information' for them or wish further information ~igm th~'m~" ~vrite tS: Si~'ter Marie Elisabeth, O.P., Our L~dy of Father Titus Cranny S.A has prepar~ed a small volume entitled Father Paul, Apostle o~ !.Tn~t~l. Th,s paper-bound volume" would make good background read-ing for the Chair of Unity Octave, 2anuary 18-25. Graymooe Pre~, Peekskill, Renoval:ion and dapt:at:ion Joseph F. Gallen, S.J. THoEf imtphoer traenlicgeio oufs tlhifee mmoevr~eimtse anntd o rfe rqeuniroevsa rteiopnea atendd pardeasepntatatitoionn. The purpose of the present article is to give a synthesis.of the movement, to clarify its concepts, and to emphasize its principles, spirit, and more practical headings. The originality of the article, if any exists, will thus be in its arrangement, not in content. The article is directed more particularly, but not exclusively, to lay in-stitutes of brothers, sisters, and nuns. I. RENOVATION The concepts of renovation and adaptation, as usually expressed by authors, partially coincide. If we separate them, renovation is to be conceived as the intensification of the entire ~eligious life of every individual religious and of every institute. This implies a greater personal conviction, esteem, and practice of the life of re-ligious sanctity, a more universally active zeal, a deeper sense of re-sponsibility, and a greater consciousness of the necessity of progress in the works.of the institute. In a word, renovation is a universal renewal of fervor; the movement under this aspect is primarily inspirational to a more perfect realization of the ideals of the re-ligious life. Renovation is more important than adaptation. It is idle to expect that a mere change of laws and observances will make an institute holier or more effective in its apostolate. Renovation is a prerequisite to adaptation. It has been well said that only the fervent can adapt. Proper adaptation demands clear spiritual visiqn and the humility to admit that something may be better than what we have been doing in the past. A conspicuously universal renova-tion is also difficult of attainment. An anonymous Camaldulese monk may be guilty of the exaggeration of pessimism, but he is not completely lacking in realism when he writes: "From experience we know that the exhortations of superiors, circular letters, conferences, constant vigilance, rewards, and corrections are very infrequently effective. Older religious have habits that are too deeply rooted; with difficulty they return to the path of full observance, even when convinced of their mistakes. The young more readily follow the 293 JOSEPH F. GALLEN Review for Religious careless, the mediocre, who ordinarily are in t~e majority, while the fervent are everywhere pretty much a small minority.''1 II. ADAPTATION Adaptation is change. A law, regulation, custom, practice, ob-servance, or manner of thinking and acting should be changed when it has become harmful or useless for the end for which it was in-tended, when a certainly better means can now be found for~that end, or when another means is demanded by the sound progress, necessities, or problems of our age. The/fundamental necessity for adaptation is that the world in which we live and for which we work has changed greatly in practically every aspect. Hospitals of today are vastly diffe~erit from those of a hundred years ago. We have adapted in the care of the sick and in many other things; the goal now is to extend the principle of intelligent and prudent adap-tation to every aspect of the religious life. Adaptation is not reform, mitigation, or relakation. What it excludes is the principle of un-swerving material conformity to everything done in the past. It presumes that the old is good but does not refuse to abandon the old for something certainly better; it does not identify the modern with the good nor does it hold that the modern or new is necessarily evil it believes and emphasizes that there are immutables in religion but also that not all thing~ are immutable. Adaptation is life and recognizes that the la'w of life is gradual change and a mixture of the old and the new. The two evident errors in this matter have been expressed bY Plus XII as the childish and immoderate hankering after novelty and the solidifying of the Church in ~a sterile immutability.2 The errors are thus excessive conservatism and the desire of change for itself, a blind attachment to tradition and the scorn of tradition, no ~hange whatever and intemperate and imprudent .change. Authors describe the former as a scelerosis, a lack of life, incipient death, the latter as worldliness and naturalism. Adaptation is thee responsibility primarily of higher superiors. It should be accomplished according to the general norms g, iven by the Holy See, but it is not to be ex-pected that the Holy See will take upon itself and impose the hdapr tations necessary in each institute. Adaptation should be carried out prudently and in a spirit of calmness, peace, and unity. How- 1. Acta et Documenta Congressus Generalis de Statibus Perfectionis (Editiones. Paulinae), III, 603. 2. Ibid., I, 33. 294 Nooember, 1955 RENOVATION AND ADAPTATION ever, the good of the institute is to be the supreme norm of action; and it is a fact of experience ,that some religious will oppose the most evidently necessary changes. III. WHAT CANNOT BE CHANGED The following are of their very nature excluded from adap-tation : 292 1. 2. 3. 4. 5. 6. The general purpose of the religious life of complete evan-gelical perfection. The three religious vows and their essential objects, purpose, and spirit. The mortification and prayer necessary for the attainment of the purpose of the religious life. Anything commanded or forbidden by the law of the Church. The distinctive and solid spirit of the particular institute. Anything certainly essential or fundamental in, the pa.rticular institute. IV. MATTERS TO BE EXAMINED FOR POSSIBLE ADAPTATION It would be an evident exaggeration to say that eve.rything listed below should be matter for change in every instifute, All the mat-ters listed have been mentioned and more frequently emphasized in the discussions on adaptation. The list is a~range~ in the order of the concrete importance of the topics in the judgment of the writer. 1. Greater care in the admission of candidates arid more de-cisiveness in the early elimination of the unsuitable before perpetual profession. 2. The establishment ofa juniorate for sisters immediately after the noviceship, in which the young professed will com-plete their undergraduate education or training and continue their spiritual formation. 3. A sounder doctrinal formation in the postulancy, novice-ship, and juniorate. 4. The elimination of the prominent externalism and for-malism. 5. Proper concept of the founder or foundress. 6. Greater attention to the purpose and spirit of the vows rather than to their mere obligation. 7. A schedule of prayer that gives proper~ emphasis to mental 29,5 JOSEPH 1=. GALLON Reoieto for Religious prayer, is sufficiently liturgical, and not excessive in the quantity or in the importance placed on vocal pra~yer. 8. The direction of the works of the institute to the n~eds of our time, which in most institutes will consist of an emphasis on the works for the poor and the working class. 9. A horarium that is less contributory to tension and pro-vision for proper daily, weekly, and annual rest. 10. Greater care in the selection of and a previous training, if possible, of local superiors and novice masters and mistresses. 11. A government that is more spiritual, individual, paternal or maternal, and not lacking in the necessary firmness. 12. Establishment of a tertianship and, perhaps, 'of a period of recollection before perpetual profession. 13. Greater emphasis on maturity, a sense of responsibility, dependability, efficiency, and proper initiative in the train-ing of religious. 14. Simplification of the religious habit. 15. Higher intellectual standards in continued study and prepar-ation for classes. 16. Elimination of the continuous rotation of the same superiors. 17. Greater mutual knowledge, cooperation, and attention to the interests of other religious institutes. 18. Possible extension of the period of temporary vows to five years. 19. Pertinent canonical matters.' V. EXPLANATION OF MATTERS OF ADAPTATION 1. Greater care in admission. The principle of St. Plus X that there is no greater cause of the weakening of religious discipline than the careless admission of candidates ~s of universal validity.3 The fundamental defect here is the failure to grasp and act on the evident principle that anyone lacking the suitability for the life and works of the institute does not possess a vocation for that institute. The grace of the omniscient God is not moving anyone to a state of life for .which he is not fitted. Therefore, the need for religious is never a justification for the admission or retention in the pro-bationary states of those who do not possess the capabilities for the particular institute. The modern innovation proposed under this heading is that 3. Epistle, Inter Plura, May 31, 1905, to the.Abbot General of the Order of Re-formed Cistercians, Ench&idion de Statibus Perfectionis, n. 248. ~ 296 November, 1955 RENOVATION AND ADAPTATION of psychological testing. A principle of adaptation is that we should be wil.ling to accept all that is, good in modern progress. Such test-ing, when practicable, can be an aid; but it will never exclude the necessity of the considered and experien,,~ed judgment and proper ¯ firmness of a competent higher superior. To me it is also a certain fact of experience that the great majorityI at least of the outstand-ingly difficult cases were sufficiently evident to such a judgment either before admission or at the latest during the probationary states of the religious life. 2, 18. Establishment ot: a juniorate for sisters and extension ot: temporarg profession. The completion of the undergraduate studies of sisters immediately after the noviceship is necessary for their own spiritual, intellectual, psychological, and physical well-being, and for the maintaining and elevating of the standards of Catholic edu-. cation. Plus XII manifested to superiors his keen desire that the schools taught by sisters be the very best and also stated that the training of all sisters should put them on an equal footing with their secular colleagues: The Sacred Congregation of Religious af-firmed that it is rash to expect a subject immediately after the almost exclusively religious formation of the postulancy and noviceship to be a teacher and much less a serious educator, even for very young children. This demands suitable preparation, and the S. Congre-gation insisted that such training was to be given despite the im-mediate need for teachers. It is evident that the assignment of postu-lants and second-year novices as regular teachers is an even greater abuse. ~ This heading reveals another distinctive principle of the move-ment of adaptation, which is that of the elevation of the spiritual, intellectual, cultural, and professional equipment of religious. It is also a very apt illustration of an even more fundamental norm of the movement--we cannot reasonably continue to do everything in a particular way just because it was done that way in the past. Educational and professional demands are much greater today; they must be met with much better preparation. The entire matter of the juniorate in this country is 'being ad-mirably promoted by the Slster-Formatlon Conferences of the Na-tional Catholic Educational A~sociation. This also exemplifies a principle of the movement. Adaptation is vital action; it is life, action, and progress from within. The attention given to the intellectual and professional train-ing should n'ot obscure the even greater necessity of continued spit- 297 JOSEPH F. GALLEN Review ~or Religious itual formation in the juniorate. An equally urgent need of young professed is that of-competent and prudent guidance in the difficult adjustment of the first'years in" the acti~ce life. This will demand the continuation of the office of a mistress of junior professed for at least two years after the juniorate. The juniorate will consume all or most of the u~ual three-year period of temporary vows, and thus the question :can arise whether this period gives sufficient testing in the active life before perpetual profession. The ready solution is an extension of temporary pro-fession to five years. In such a system the Code of Canon Law per-mits a prolongation of only one year. This is a change in the con-stitutions and should be decided upon only after serious reflection. It demands the approval of'the Holy See in~ pontifical institutes and that of all ,the ordinaries in whose dioceses the congregation has houses in the case of diocesan.institutes; 3. Sounder doctrinal spiritual formation. Sufficiently common defects .in American novitiates are the application of' the postulants and second-year novices to the external works of the institute, the excessive employment of both classes in domestic duties, the small amount of instruction given in the religious life, an overemphasis of secular studies; and the prominent tendency to confine the religious life to mere externals and to external regularity and conformity. The modern generation is decidedly factual and can readily fall into disillusionment and even cynicism from such a postulancy or novice-ship. The master or mistress of novices should give an instruction of at least forty-five minutes on all days except holidays. These in-structions are not to be confined to the vows but should cover the entire field of ascetical theology during the postulancy and novice-ship. The concepts and principles are to be presented solidly, not sentimentally nor with, mere devotionalism, and not in mere prac-tical illustrations that are not reduced to principles. Solid presen-tation demands that the theological foundation of principles be given. The movement of renovation and adaptation contributes several valuable principles in this field. The first is that no spirituality is lasting unless based on personal conviction. The second is that we can no longer be content with a mere collective presentation; the emphasis must be on individual guidance. The third is that there must be an active participation by the postulants and novices in this work of their own instruction. They should be permitted freely to ask questions and to propose difficulties; they should be. aptly November,, 1955 RENOVATION AND ADAPTATION questioned on their grasp of spiritual principles; there should be discussions, brief papers on :some spiritual topic, on the ideas ac-quired from the reading of a spiritual book, or on some spiritual prob-lems or difficulties. Other techniques and methods will be found by a real teacher. The purpose, however, must always be to lead the will to action, notthe mere acquisition of knowledge.;~and there must never be any doubt that the master or mistress is in charge. We must abandon the unsound pedagogy that an idea once presented to a group is understood by all. This is true of no teaching and much less of spiritual teaching. ~Fhere must be an adequate spiritual li-brary, sufficient time °for spiritual reading, and proper guidance in this reading. One author l~as aptly expressed a .very practical truth by stating that the poverty of a spiritual life is very frequently the poverty of proper and constant spiritual reading. Proper instruction, individual and competent guidance, and patience will usually succeed in directing the tendencies and defects of the modern generation into good qualities. For example, their independence of judgmen.t and ac.tion, .demand for reasonableness and sincerity, and 'desire for personal initiative can be developed into a profound and lasting.conviction of spiritual values. Their realism, sincerity, and generosity will be ultimately docile to a spiritual for-mation that is interior, solid, individual, that makes legitimate al-lowance for different personalities, is not bent on crushing them, and is not dominated by a multitude of petty details.and formalities. 4. Externalism and [ormalism. This is the most.frequ~,ent topic in the discussions on adaptation. The problem is found principally in the ,customs, observances, and practices, written and unwritten, of 'religious institutes. A certain amount of ,regulation is obviously necessary for order and efficiency. Apart from this, external ob-servances have no place in the religious life merely for themselves; their purpose must be the cultivation of the interior virtues of the ~eligious life, for example, love of God, humility, chastity, mortifi-cation, obedience, prayer. Consequently they must be of such a. nature as to constitute apt means for the fostering of such virtues. The first principle of adaptation here is that the purpose 6f observances ,is not being realized. This defect is very universal, especially, but not solely, in institutes of women. Religious forma-tion has been too narrowly confined to externals, external disci-pline, external regularity and conformity; there has been too little; training in the interior life and interior ~'irtue. The moral value of an external act consists in the fact that it proceeds from an interior 299 JOSEPH F. GALLEN Review for Reliqiotts act of virtue of the will or that it leads to or intensifies such an act. Sincere interior virtue will produce the proper external act; the religious who is sincerely poor in heart will be poor in act. It is very possible to de-emphasize and even to ignore in fact this pur-pose both in formation and in our own personal lives. Instead of saintly religious, we may be tending to train spiritual robots. Modesty of the eyes is not a virtue because I never see the leaves of the trees unfold in spring or do not know the color of the ceiling; it is a virtue only if it proceeds from the consecration of my heart to God, protects that consecration, and lead~ me ultimately to greater love of God. The profit of silence is not precisely in the low score of the examen book but in the increase of my spirit of prayer. A similar defective tendency is the attitude towards "our h01y rule." The rule is really not holy in itself; its holiness is verified only insofar as, it contains and leads to a love of and assimilation to Jesus Christ. It is basically misguided formation to propose the rule independently of this assimilation and especially to extol it above such assimilation or the laws of God. The overemphasis on externals has led to their excessive multi-plication. They extend to all and to the.smallest details of life. We .may be wearing a tight harness of sanctity that will not allow us to move or to breathe; we are praising the observant religious and have forgotten the saintly religious. Excessive observances are a dry diet of spiritual shredded wheat. The soul lacks a richness of spirituality, is superficial, and dulled to the great truths and person of Jesus Christ. It is not a satisfying diet, and usually a few years suffice for the loss of spiritual appetite and the symptoms of a lowered and even critical spiritual vigor and tone. Another defect of very many observances is that they either were never apt or have lost their aptness for their purpose. Why should sisters be forbidden to eat in a dining car but be allowed to request a waiter to set up a table in another railroad car that will make them even "more conspicuous? I think it is reasonable to avoid the expensive dining car whenever possible, but I can see no reason for a prohibition of eating there when~ necessary. Why should sisters be forbidden to eat even with sisters of other communities? Why is it a violation of cioister to enter the home of your family but meritorious to sit in a car outside their home. and talk to them? Are such artificialities in keeping with the saneness of sanctity, with the majesty of the doctrines and person of Jesus Christ? Reverefice and politeness are to be fostered; but are all the profound bows of 300 November, 1955 RENOVATION AND ADAPTATION the head and Of the body, all the kissing of hands, and all the kneel-ing to superiors apt means today of expressing this reverence and politeness? Why in a life whose spirit is that of humility and of a family must there be precedence in the refectory and community room? These are only a very few examples of a very Widespread defect. Observances should be the external expression of the spirit of the institute and of the founder. In the thought of one author they should possess the perpetuity~ of real life transmitted from gen-eration to generation but not the perpetuity of fossilization. Obedience and submission are evidently due to prescribed ob-servances, but superiors should examine whether their number is excessive and their nature now apt for their purpose. There is also too much legalism, the material satisfaction of the mere wording of the law, in institutes of both men and women; and too little at-tention to the purpose of the law, its more perfect fulfillment, and to motivation. Legalism is clearly destructive of an interior life. Religious discipline is also frequently enforced with an unreasonable rigidity. Religious know that it is possible to be excused or dis-pensed from the laws of the Church, for example, from Sunday Mass or from fasting; but observances are often proposed as if they never admitted an excuse or dispensation. I am not encouraging laxity but discouraging rigorism; there must be a proportionate reason for an excuse or dispensation. Observances are the field of conduct that demands the most searching examination by superiors. It is the field of which Pius XII said: "In this crisis of vocations make sure that nothing in your customs, your manner of life, or the ascetical practices of your religious families is an obstacle or a cause of loss of vocations. We mean certain usages which, if ever suited to another cultural context, are out of place today, so that even a really good and courageous girl would find them only an obstacle to her voca-tion." 4 5. Concept of a founder. The concept of a founder or foundress has been too narrowly that of a lawgiver and ofimmutable laws. The Pope has stated .that founders frequently .conceived their in-stitutes to meet the needs of their own age and thus erected their institutes on the principle of adaptation. He concludes from this that lo.yalty to the founder requires constant observance of the prin- 'ciple of adaptation and the acceptance of all that is good in the be-liefs, convictions, and conduct of our contemporaries. This dem~inds 4. Acta Apostolicae Sedis~ XXXXIV ('1952), 825. ¯ '30.1 JOSEPH, F. GALLEN 'Reoiew for Religious that we distinguish the essential and immutable from the'_accidental and changeable in the words and works of the founder and that we do not follow as a rigid norm what the founder, did but rather the pliable norm of what he would do in any aspect of life if he were faced by our own age. Furthermore, the founder is not a mere giver of 'laws but also and primarily ~a giver of life to his "institute. ~ That life is his distinctive spirit, which consists in his approach to the spiritual life, his characteristic virtues, the principles he emphasized, his manner of approaching life and its problems, and the general types of works of zeal that he favored. Our fidelity to our founder is to be yerified in the repr, oduction of his life and spirit, not in the mere unwillingness to change even the slightest detail of his least law. 6, 13. The uows and training in maturity. The movement of renovation and adaptation finds in the vows one of the conspicuous fields of juridicism, that is, the overemphasis on laws to the detri-ment of the theological elements of the purposfi and spirit of the vows and their efficacy for the acquiring of many interior virtues. To secure permission is important; but it is more important to ad-vance by poverty in the love of God, to be detached from the love of material things for themselyes, to make progress in trust in divine providence, patiegce, meekness, humility, and the spirit, of mortifi-cation. The vow of chastity has not attained its purpose,unless it is increasing the .love of God, 'love of other human beings in and for God, devotion to prayer and the interior life with God, affection and intimacy with God in prayer, and .making life less materialistic. Obedience is a sterile vow unless it is intensifying especially love of God, faith, and humility,, and also docility to grace,~zeal, the spir~'t of self-denial, and generosity. In a word, obedience is effective to the degree that a theocentric has'supplanted an egoistic life. The obligation of the vow and of the laws of the Church on poverty is confined to external actions. It is, however, a "field of conduct that demands the constant vigilance of superiors. The coun-sels of Plus XII in this matter are that the life of religious ~hould b~ truly simple a~id poor, their houses should be simple, and their actions in poverty should not contradict nor ddstroy their profession of it in word. The buildings of religious, even those used for ex-ternal works, should be efficient, sanitary, not unattractive, but simple, and devoid of even the appeararice of luxury, "indulgence, extravagance, or needless expense. It is surprising holy. often this point has been emphasized by authors on adaptation. One of them has called the propensity~ to expensive buildings and .renovations ~302 Nooember, 1955. RENOVATION AND ADKPTATION "stone disease"; it could also be termed "Gothic poverty." Such bhild=. ings create the impression of hav!ng been erected to" attract the rith. and thus tend to the tragic tonsequence of alienating the pobr:~ Authors follow the Pope in' stressing the need of a truly simple and poor life in everything--buildings, lodging, furniture, fbod,' medical care, all personal accessories, amusements, vacations, journeys, and means of travel. Modern material developments are to be used insofar as they increase efficiency, preserve or promote health; bu( they are to be rejected" when their purpose is on.ly comfort, indul-gence, luxury. / Pius XII has reaffirmed the validity and supreme value of the traditional concept of the vow of obedience. He has also implied or stated that the modern apostolate requires one. who can face boldly the gigantic tasks of our age, one able to meet its d~ngers, overcome its spiritual destitution, competent to .think for himself, and formed to maturity of judgment. These are not the tasks nor th~ endow-" ments of a child. The modern evils of communism, atheism, and secularism are not trembling at the child_ishness of their foes. The purpose of obedience is to develop the good in man, to eliminate the" evil. The ability to think for oneself, to get a new idea at least oc.casionally, maturity of judgment and action, the power of de-cision, legitimate self-initiative, efficiency, dependability, and a sense of responsibility are not evils and are necessary for success in any state of life. Obedience should not be presented nor authority exer, cised in a way that destroys or fails to develop these necessary capa-bilities. Obedience is too often presented as the mere order of a superior and the submission of a subject. Ancient comparisons that illustrate the perfection of external obedience unfortunately have the defect of connoting a passive reaction on the part of the subject. Obedience is p.rimarily an instrument of personal sanctification, and no one except the infant is sanctified in passivity. Insistence on the purpose and spirit of the vow will bring out that this vow demands a truly tremendous vital reaction of love of God, faith, and humility. The subject gains the merit of the vow by having it as his motive, and such a motive is to be presumed in the actions of a religious. The superior should govern sufficiently but not excessively; a~ad it is certainly not necessary, profitable, prudent, or formative for him to step into or order every detail of an action or work. If you want the child to walk, you have to allow him to fall a few times. This mellow proverb is true in work, study, and also in the spiritual .life. The religious life is not a democracy; religious are subjects, n6t 303 JOSEPH F. GALLEN Review [or Religious associates, of the superio~ They are also human beings. They should be allowed and encouraged to get new ideas. The superior is the competent authority to accept or reject and also to,encourage such ideas; but he should not confine all ideas in the house, province, or institute to his own. A religious or novice may find a better way of doing an-assigned duty or work, or he may do it in his own in-dividual way.' In most cases this can be permitted. Everything does not have to be done always in the same way. The counsels of per-fection are not the freezing point of human endeavor and ingenuity. A religious or novice should be given the necessary instructions for an assigned duty or work; if he does it childishly, inefficiently, care-lessly, he should be firmly checked. The religious life must not be the cradle of ineptitude. The qualities described above should be formed continuously in all aspects of the religious life, spiritual, in-tellectual, and the life of work. The childishness of many religious is an actual problem and one that cannot be ignored. The Pope has praised the great things that obedience accomplishes by uniting the forces of the members of the institute. The efficacy of this union is in fact greatly diminished by the childishness that makes a member unable to handle his assignment or his proportionate amount of the effort. Instead of united effort, the union of. obedience is too often that of the few carrying the many. 7. Pra~ter. In a previous article in the REVIEW FOR RELIGIOUS, I tried to explain the principles of adaptation with regard to prayer~ A few added comments will s~uffice here. The spirit of prayer and habitual self-denial will always be the distinguishing marks of the sincere religious. Both have been emphasized by Plus XII. He has insisted on the necessity of an interior life, that it should main-tain a constant balance with external activity, and has reprobated as the heresy of activity the intense apostolate that is not constantly nourished by the use of the ordinary means of personal sanctification. These emphatic words of His Holiness evidently imply an equally emphatic obligation of superiors to insist on the use of these means by their subjects. The errors of men and women in this matter are not the same. The woman tends to the misdirected prayer of de-votionalism rather than to the prayer of sanctity; the danger of man is of infidelity to his religious exercises. The latter is certainly fre-quently caused by valuing work over prayer and even more fre-quently by the simple omission and neglect of prayer. Excessive activity is not the only cause of a feeble interior life. It must be 5. REVIEW FOR RELIGIOUS, XIII (1954), 125-37. 304 November, 1955 RENOVATION AND ADAPTATION remembered that the idle apostle is rarely the mystic of the monas-tery. The diagnosis of external idleness is most infrequently that of a local infection. It is an anemia of the person that extends to all activity. W'hy are so. many. superiors disturbed at violations of religious discipline and yet completely unconscious of so basic an evil as idleness? A fundamental principle of adaptation is the hier-archy of values. ~rriters on adaptation are quite insistent on the value of litur-gical prayer. There should be sufficient liturgical prayer, but the, choral recitation of the Office should not be urged to a degree or quantity thfit is !mpracticable in so many congregations of lay re-ligious. I also cannot see the all-sufficiency of the Office, for example, that it can supply for regular mental prayer in a life dedicated to sanctity. One or two authors bemoan the ignorance of Latin in lay religious, who thus do not understand so much of their prayer. The remedy suggested is a sufficient study of Latin. Is there any real hope that this remedy will be generally effective? It is not contrary to th~ present spirit of the Church to be more attentive to the use of the vernacular as the language of prayer. In some institutes the prayers are in a foreign language, usually that of the country of origin of the institute. When this is no longer a spoken language of the majority of those entering the part of the institute in question, isn't it time at least to begin to think of changing the language to that of the country? Plus XII stated that the missionary possesses no office of transplanting a specifically European culture to mission lands.6 Religious institutes likewise should not impose the nation-ality of the country of their origin on members of other nations. 8. Works of the institute. A study of the documents of Piu~ XII leads to the opinion that his basic motive in promoting the movement of renovation and adaptation is the apostolate. An under-lying thought can be sensed in his words that communism, atheism, secularism, paganism, and materialism would not be strong and belligerent today if religious had measured up to their exalted voca-tion in both prayer and an enlightened and laborious zeal. He urges a laborious zeal, since he has not only reprobated the heresy of ac-tivity but has also warned of the dangers of an idle and indolent life. He has emphasized the necessity of an enlightened zeal. This de-mands the i~se of all appropriate new forms and methods of the apostolate and of all modern developments for the spread of the 6.Acta Apostolicae 8edis, XXXVI (1944), .21'0, . 305 JOSEPH F. GALLEN Re~,iew "f~o~ Religiods Kingdom 6f Jesus¯ Christ. An enlightened zeal also directs its ef-forts primarily t6' combat' the great evils of the age and to prevent their'diffusion. Various documefits of Pius XII lead to the belief that he considers the dechristiafiization of the poor and the working class as the great danger of our age. Other classes' are not to be ignored, but the distinctive impression of the apostolate of r~lig_ious institutes in general should be that it is directed to the poor and the working class. This is also the spirit of the life and teaching of Jesus Christ. Most religious institutes were born of a love of the poor and unfortunate. The preservation Of such a solid spirit is one of the immutables of the religious life. A work such as the parish school is not only a glorious and niost necessary apostolate but also a pr6: tection of this spirit. Several authors have commented on the ten-dency'of some institutes founded for thd poor gradually to orientate themselves towards the higher classes and the rich. They draw-away from the poor, and the poor draw away from them. In speaking of the apostolate for the poor and the working class, the present Pope has instructed priests to become brothers to brothers and to mix their apostolic Sweat with that of the.working men.7 Religious also must exercise this apostolate in a spirit of understanding, com-panionship, closeness to the poor and their problems, and not in that of a generous and kind but aloof and superior caste of society. Religious poverty has the apostolic purpose "of enlightening and impelling mankind to.the proper evaluation and use of material things. We have to live, but this purpose demands that we exclude com-mercialism and the motive of gain from our apostolate. It is cer, tainly not against poverty to keep accurate accounts, but the spirit of 'poverty and its apostolic purpose require also that we examine ourselves frequently as individuals .on how much we are doing for nothing and as institutes on how much we are giving away. All institutes, especially of sisters, should refuse new works when their overworked members can scarcely carry out their present en-gagements. In taking new works, congregations of sisters should be more attentive to the missions. Pius XII stated: "The apostolate of the Church today is scarcely conceivable without the cooperation of religious women in works of c.harity, in the school, in assistance to the pries.tly ministry, in the missions,s " 9. Horariurn. The horarium should be in conformity .with the customs and de,m.ands of the age, the place, and the work. The 7. Ibid., XXXXI (1949), 65. ~8. Ibid., XXXXI (1949), 41). November, 1955 RENOVATION AND-ADAPTATION horarium is frequently a most evident proof of the excessive and tenacious attachment to tradition. It is not reasonable to insist that the meals be at the same hours as during the life of a founder who died several centuries ago or.to leave the horarium unchanged for more than a centu~ry. A religious house is not a fortified island of anachronism in a changing world. The test of a horarium is not its antiquity but its ~uitability and efficiency. Admittedly the life of religious should be one of laborious zeal, but the work can be excessive and can hinder or even exclude ade-quate prayer. One author has pointed out that the amount of work of some religious clearly excludes the nature of the mixed ,life, the proportionate union of the contemplative with the active life. S~- periors are to do everything possible to make a life of. praye~ ade-tqhuea toenllyy poobssstiabcllee ftoor parlal ytehre:i rit s iusb ajuegctms.e Tntheed tbeyn stihoen. toefn wsioonrk o ifs t h.neot horarium. There is a minimum of calm, quiet, and peace necessary for a prayerful life. The habitually excited religious cannot be a .prayerful religious. The daily life of too many lay religious is a scurrying, headlong, excited, and feverish rush from duty to duty. There are difficulties in adjusting, the horarium, but some adjust-ment is possible. It must be less minute, 'less oppressive, less insistent on e.verytbing in common; there must be more breaks, more free time, more attention to rest, and more easing of the tension. Re; ligious should be give.n adequate time for their meals, and 'the time immediately before and after meals should not be one of' compressed activity. The religious life is not a tight winding of the human mechanism. The prolonged day of many lay religious demands a physical strength and emotional stability that may be desirable but are rarely attainable. That "a sister nurse should not be given a weekly holiday is one of the inexplicable facts of the religious life, especially when we reflect that her immediate superior has a knowledge of medicine and may. even be meritoriously dabbling in psychoso-matic medicine. The same is true of sisters in institutional work. The week end should not be considered the natural depository for all 'spiritual and qther duties that cannot be squeezed into the week. Other contributing factors to the constant nervous strain are an exaggerated notion Of common life and an excessive, number' of permissions. Common life does not forbid private rooms nor that religious study in their roc~ms. It does not demand tl~at everythifig be done together nor that religious be always together. Life becomes too tense when religious may never go to their rooms, without: the- 307 JOSEPH F. GALLEN / Reoieto for Religio-s permission of the superior, except for the night's sleep. Express per-mission should be necessary for relatively important matters and to the degree that is necessary to .keep obedience reasonably active, but express and particular permission should not be required for the most ordinary and usual actions of everyday life. The number of permissions necessary in many institutes is unreasonable. Local superiors of houses that are not extraordinarily large have admi~tted that practically their whole day consists in sitting in their office and handing out permissions. Such a life is,not only tense; it is imma-ture and an immature exercise of authority. The overworked lives of lay religious demand a proportionate annual vacation. Each in-stitute should strive to have an appropriate vacation place for its members. This will also eliminate the individual vacations that are not conducive to the religious spirit and much less to religious poverty. 10. Selection of local superiors. In my opinion, nothing is more valuable and necessary to religious institute's than outstandingly capable higher superiors, general and provincial. However, the ef-forts of the most talented higher superiors can be frustrated by inept local superiors; and there are few higher superiors who do not re-alize the shortage of capable local superiors. I think we should ad-mit the actual scarcity of the talents required for this position. The sincere admission of this fact has led several authors to suggest a school or previous training for local superiors. I do not see the practicability of the suggestion of a school. It is not impractical to emphasize that one of the most important duties of a higher superior and his or her council is to make a thorough investigation and to give most careful and prolonged thought to the appointment of local superiors. Some previous instruction is possible, especially when all the local superiors in any one year go into office on the same day. They can be brought to the mother house a few weeks before they are to take office, can study the constitutions, and other laws of the institute, be given conferences on government and its problems by the higher superior, on points of the constitutions by the master or mistress of novices, on financial and material matters by the general or provincial treas.ure.r, and on the works of the institute by the various supervisors of these works. One of the real obstacle~ to proper local government is that the local superior is overworked. In some institutes all local government and administration is personally discharged hy the local superior. All government," discipline, "permisSions, finances, m~iterial n(cessiti~s, and" direction of ~he work of th~ h6us~'~re~un'der'him' alone. The 308 November, 1955 RENOVATION AND ADAPTATION superior would be relieved of overwork, the government could be more spiritual and efficient, and greater opportunity for training others in the exercise of authority would be realized by giving the local superior some help, for example, by having the local assistant take care of ordinary matters of discipline, ordinary permissions, and the material nee~ls of the house and its members. The same question of preparation arises with regard to masters and mistresses of novices. The suggestion of a school is not so im-practicable here, but the general necessity of a prolonged and con-tinuous course of preparation can also be exaggerated. The religious chosen for this position should be of solid spirituality, prudence, mature judgment, and of more than average intelligence and learn-ing. If the institute is clerical, I do not see why such personal qual-ities and his background of dogmatic and moral theology would not enable a priest to master and to present properly the principles of the spiritual life from his own private study. Brothers and sisters also are now more frequently being given theological train-ing. Such training is to be taken into account in making this appoint-ment. It is evident also that theological knowledge alone is not sufficient for the appointment. Brothers and sisters could also at-tend summer courses in ascetical theology or the various institutes on the religious life now being held during the summer. 11. Government. There are few sincere religious who do not sympathize with superiors in their difficult and burdensome duties. Everything in the religious life depends in some way on superiors, and thus the movement of renovation and adaptation will be in-efficacious without their comprehension, cooperation,, and personal participation. The aspect of renovation demands that the govern-ment of superiors be more universally spiritual. Their first duty is to direct their subjects to the essential and universal purpose of the religious state, sanctity of life. It is a certain fact of experience that they will fail in this duty if they themselves are mediocre, indiffer-ent~ or not striving at all for sanctity of life. Superiors who are mere executives, financiers, expert in public relations, good managers, skilled directprs of external works, and those who have lost famili-arity with spiritual principles or are spiritually illiterate have al-ready failed in their first essential duty. Their talents can be em-ployed in other posts; they should not be superiors of religious com-munities. The movement of adaptation strives to intensify, not to lower, the primacy of the essential purpose of the religious life. A not infrequent complaint of subjects is. that their superiors are in- JOSEPH, F. GALLEN ~: Review for? Religious competent or simply not interested in spiritual problems and ques~ tions. The field of religious government and that of conscience hav, e already been explained in the REVIEW FOR RELIGIOUS.9 In talking to subjects on matters within the field of go(~ernment, ,superiors are certain.ly not forbidden to speak of such things as the necessity and importance of the irlterior life or to suggest supernatural motives or practices. They may also speak freely on general spiritual~matters, for example, the necessity, value, methods, and difficulties of prayer. Canon law forbids that a manifestation of conscience be commanded .or induced; it does not forbid any religious superior, including those of lay institutes, to receive a voluntary manifestation of conscience. This law of the Church has been misunderstood. The superior is not to intrude himself into the field of conscience but he is not for-bidden to listen to and to. give advice 'on any such matter that is freely and spontaneously proposed to him. Such manifestations will not be realized unless the superior is sufficienly spiritual himself, spiritually competent with regard to others, and able to inspire their confidence. It is to be equally emphasized that subjects are always free in this matter. Superiors have two practical advantages in spir-itual directiofl that are of no small value in many cases, external knowledge and observation of the subject and the authority to take effective action to aid the subject. ~ Spiritual direction in general is a sufficiently frequent topic in the discussions on adaptation. It 'seems evident enough that habitual spiritual direction is necessary for young religious in the states of formation, adjustment to the active life, and that of the tertianship or period of renovation of spirit. There can be differences of opinion in this sufficiently delicate matter. My own opinion is that any spiritual formation should strive to produce within a reasonable period a formed religious. I conceive a formed religious as one who habitually, with the grace of God, can direct himself or herself. The necessity of spiritual direction for such a religious should be occa-sional, for ~xample, two to four times a year, not habitual., Such a necessity is often satisfied at the retreats or in some cases by the religious superior. Habitual direction is necessary for those who have peculiar problems, and here also the prudent director strives as soon as possible at least to diminish the problem. To me it is by -no means evident that greater sanctity of life necessarily, demands 9. REVIEW FOR RELIGIOUS, XII (1953), 30-31. ¯ '3~10 November, 1955 RENOVATION'AND ADAPTA~IION habitual special direction. M~ ~xperience of such religious is that they-have common sense and are merely doing the ordinary things in a more perfect and constant' manner. I am aware of the religious proverb that it is dangerous to,run along .witho'ut the advice of the elders. Most proverbs are only partial truths. Excessive dependence on others is also an evil. Religious are adults; they should live an adult life. No one can live another's life or shoulder another's re-sponsibility before God. Spiritual formation should prepare for life, and the irrefutable fact of the life of the soul is that it must be lived for the most part alone.Relatively very few decisions of the life of the soul can await consultation with a director. There should also be hope of reasonable and proportionate profit in spiritual di-rection. Does experience show any such profit from the habitual direction of chronic mediocre and indifferent religious? Isn't too much direction being "expended in their behalf? No one denies that there should be as much liberty of confession as is possible. This wisdom is evident in the laws and spirit of the Church, but spiritual direction and confession are not identical. The Pope has manifested the necessity of maternal government in instit~tes of women. The same thing has been emphasized by authors as also the need and value of paternal government in insti-tutes of men. This demands no small capabilities in the superior. He must put aside personal and natural indifferences, attractions, and repugnances, and have a supernatural love and interest in all his sub-jects. He has to put off th~ smallness of a vision confined to little things and of a mere prefect of religio~s discipline. He must possess the humility to realize that the office is not for himself; he is not to impose his will but to find the will of God 'for his subjects. Paternal government is a giving, not a receiving; it is selflessness, not self-interest or self-indulgence. The office of superior cannot be one of personal aggrandizement; the superior has no right to material concessions and indulgences or to freedom from religious discipline al~ove his subjects. The superior cannot be cold, harsh, or unfeeling; he must be outstanding in divine charity, mercy, gentle-ness, humility, calmness, politeness, and the capability of guiding a community not so much by ~the tables~of the law as by creating the spirit of a family, of confidence, and cooperation. Paternal gov-ernment is individual. The subject is not a numbered soldier; a community is not a¯mere total of subjects. The religious is to be treated as a son or daughter~. The superior, should know the sub-ject'} individual deficiencies and~ make appropriat& .allowance 311 JOSEPH F. GALLEN them. He~ should also know his individual abilities and strive to assign him to the work for which he is suited. There must be de-tachment in the religious life, but it is not sane government to con-ceive detachment as the nullification of all natural and acquired abilities. Pater~aal government can also be misunderstood by both su-perior and subject. It is certainly to be lavished especially on the aged and really sick. It is also to be extended to the odd, the trouble-some; the mediocre, the indifferent, the weak, the insincere, the lazy, and the childish, but it is not to be confined to them. I wish to break my frail lance in favor of the hard-working, the fervent, the normal. I suspect that many religious cannot meditate on the prodi-gal son without crushing a great sympathy for the elder son. These religious also are to be treated as sons and daughters of the house-hold, not as cousins twice removed from their weaker and childish brethren. Paternal government is not sentimentality, softness; nor is it weakness. It is not to be understood in the sense that the superior always yields to the will of the subject. It is not an exaggeration to sa.y that quite a few communities are ruled by the subjects, and in such circumstances it is not the exemplary subjects who grasp the dragging reins or ease them from the nerveless fingers of the superior. It will not be without profit or interest to study the pertinent com-ments of some eminent and experienced authorities. Father Alberione, superior general of the Society of St. Paul, writes: "In institutes of men superiors sense the need of more means for securing obedience and of a wider path of dismissal. In too many institutes there are religious, especially priests, who do their own will and secure their own indulgence in almost everything; they spend the entire day in idleness and indolence or devote their time to criticism . Greater means would be necessary for the effective attainment of observance and religious activity.''1° Father Suarez, the late master general of the Dominicans, stated: "There should be greater facility in dis-missing religious as on their part the freedom of leaving. The rest, freed of the bad example and of seriously disobedient religious, could devote themselves more peacefully to the religious life.''11 Father Janssens, father general of the Society of Jesus, makes his own the words of an octogenarian of forty years of laudable experience as a superior: "They [superiors] do not nowadays dare to give an 10. Acta et Documenta Congressus Generalis de Statibus Perfections, I, 267-68. .11. Ibid., I, 257. 312 November, 1955 RENOVATION AND ADAPTATION order; if they should, they do not dare to demand an account of its execution; if they do demand an account, they do not dare to sanc-tion negligence with. penances.''12 Finally, Father Creusen, S.J.: "In superiors of men it is not unusual to observe the lack of authority and government; in superiors of women, the contrary. The former~ should be impressed with the necessity of demanding observance of the rule, of fostering the virtues that correspond to the'vows, of not granting excessive liberty to subjects, "and so forth; to superiors of women one should rather emphasize the need of maternal govern-ment, of appealing to supernatural motives, not to their personal authority, and so forth.''13 A similar topic is that there should be more, though not ex-cessive, government by higher superiors. Too frequently these ap-pear to be insulated in their offices except for the annual appoint-ments and the canonical visitation. The latter can also readily de-generate into little more than a formality. One somewhat modern-means of accomplishing this necessary contact and government is by meetings, for example, with the superiors and appropriate offi-cials of the houses of formation, with all the local superiors or those ,of a particular territory, with those in charge of the external works in local houses, with the general or provincial supervisors of these works. Such meetings will further religious discipline, proper uni-formity, general progress, and help to prevent the perpetuating of the same problems. 12. Tertiansl~ip. In this matter clarity and distinction of con-cepts are desirable. Spiritual formation is begun in the postulancy and noviceship: it is continued in the juniorate. There should also be special guidance during the period of adjustment to the active life. When a juniorate is in existence, there seems to be little need of a prolonged period of spiritual formation before perpetual pro-fession. Most institutes have only three years of temporary vows, ¯ and thus perpetual professton will follow .shortly after the comple-tion of the juniorate. I can see the reasonableness of prescribing a relatively brief period of greater recollection before perpetual pro-fession. The tertianship is rather a period of renovation of spirit, the re-enkindling of the religious spirit and fervor that may hay( grown cold in the active lifeof the institute, a more profound ac-quisition of the genuine spirit of the institute, and a more mature and deeper spiritual formation. I personally think that the appro- 12. Ibid., I, 258. 13. Ibid., I, 254. 313 JO;EPH F. GALLEN Revieu) [or.'R6ligious priate time for the tertianship in lay .institutes is about ten years after the first profession, when the religious is about thirty to thirty-five years of age. Sufficient time has then been spent in the active life, and the age level does not preclude the required docility. Several congregations of sisters in the United States have al-ready instituted a tertianship, dr renovation, as they are more apt to call it, for about six weeks during the summer. This should be the minimum time. My own opinion is that it should not continue longer than six months in lay institutes. The tertianship has been highly praised by Pius XII, warmly recommended by several authors, and is favored but not imposed by the S. C~ngregation of Religious. This whole matter was previously explained in the REVIEW FOR RELIGIOUS.14 "14. Simplification of the religious habit. Plus XII recommended this simplification to religious women and praised institutes that had taken such action. He nowhere affirmed the fairiy common mis-apprehension that this was the only thing to be adapted, that it was the most important or urgent matter of adaptation, or that the 'l~abit should be fundamentally and completely changed. He stated ~bat the habit should express the consecration to Christ and should be appropriate, hygienic, not affected, simple, and religiously modest. Roman C9ngregations had previously manifested that the habit of religious women should be dignified, grave, in keeping with poverty, riot. likely to arouse adverse comment or ridicule, suited to the cli-. mate, and efficient. The question of the habit aptly illustrates one of the great ob-stacles to all adaptation, the excessive attachment to externals. The purpose of the religious habit is that it should be a symbol of, and should express the separation from, th~ world and the consecration to Christ and not that it should do this in any excessively individual or peculiar manner. Attachment 'to the symbol is more tenacious than to its purpose. It appears to be unfortunately true that ex-cesslve attachment to the present habit increases in direct proportion to its evident need of change. On the other hand, this change should be made slowly, prudently; t-be proposed habit should be worn in all the houses by a few religious for a sufficient time of trial; and there should be freedom of suggestion. The change should beoto something better and satisfactory¯ I have seen changes that were 'not improvements. It seems to me also that congregations with 14. REVIEW FOR RELIGIOUS, XII (1953), 267. 31~4 Nouember, 1955 RENOVATION AND ADAPTATION a common founder should strive, if at all possible, to retain their identity or at least similarity of habit. It is strange that women should not know how to dress" and their men should have to instruct them. The Pope has done it, the Roman Congregations, authors, and I now attempt it again.15 Ap-parently the only hope of success is to be very direct and explicit. The habit should be examined on the following points: peculiarities, imprisonment of the face, starch/ ruffles, pleats, quantity of-cloth, number of articles of clothi.n~, capability for the necessary change of clothing, time in laundering,i efficiency, and the existence of summer and winter. As is evident f.rom some simple habits, it .is possible toeliminate all the starch and the imprisonment of the face and ,still have a religious' habit, i The starch, ruffles, and pleats are not simple, unnecessary, and crehte a truly awesome laundry problem. Countlessnovices are being .grounded in spirituality in a 1.aundry. ¯ It must take hours merely tb iron some habits.The poor do not buy such articles of clothing.i Modesty must be preserved but it does not demand the number of a~rtlcles or the quantity of clgthing now worn by most religious women. To take the mildest of examples. If the ordinary sleeves reach [~ the hand, why does modesty demand the ever present wide outer tsleeves?. The Pope said that the habit ~hould be hygienic. This o~viously requires, and it is but one ex-ample, that the waist and sleeves' should be detachable, readlly~ " .change-able, readily laundered. Toiignore this is to prescind from elemen-tary hygiene. Anything that even appears to be odd or peculiar should be ruthlessly eliminated. Jesus Christ was not peculiar in His earthly life, and peculiarity is not an apt symbol of con~ecra-' tion to Him. The modesty iof the habit does not require that it be a mere blessed sack. If all the headings given above are properl~r considered, the resulting habit will be suitable for work and effi-cient. We must remember, ,finally, tl~at no religious institute is or Can be exempt from the cold of winter and the heat of summer. Secular men and women stil! bow to this fact of nature at least by wearing an overcoat during~the winter and, outside of a very few highly nervous lndlwduals, ,thFy do not wear the same coat duriilg the summer, 15. Higher intellectual standards". This topic has also been explained completely in the REVIEW FOR RELIGIOUS.15 All religious 15. Ibid., XII (1953), 256-57. i6. ~bid., X~I (1953), 268-69. ./ JOSEPH F. GALLEN Reuieto /:or Religious and particularly those engaged in teaching should beintellectual and cultured men and women. ~This certainly implies that they have in-tellectual tastes and are constantly reading and studying. Such ~ habit is to be inculcated and emphasized~ from the beginning. It is surprising how often a supposed education, also Catholic, fails to produce a habit of reading. There must also be something to read, and we can finish this topic by emphasizing again the .need of ade-quate libraries in all religious houses. Higher superiors should in-sist that a sufficient outlay for books be part of the annual budget of all houses and they should also 'inspect the libraries during their canonical visitation. 16. Rotation of the same superiors. This matter is both im-portant and practical, but it has been completely explained in the REVIEW FOR RELIGIOUS.17 17~ Mutual knowledge and cooperation with other institutes. All religious should have a sincere and deep reverence, love, and loyalty for their own institute. All are to be real sons and daughters of their institute. ~'They expect paternal government; they should give filial deportment. Modern generations can be justly accused of a greater deficiency in these precious qualities than the generations of the past. In casting off romanticism for realism they may also be putting off love and devotion for cynicism. It is more erroneous to act as if all that is good, holy, and zealous were confined to our own institute. This induces a very repulsive caste pride and is also an evident obstacle to renovation and adapta-tion. We cannot reasonably maintain that all human progress ceased at the death of our founder. The Italians have a good name for par-ticularism; they call it "'iI campanitismo.'" We may freely translate this as a vision narrowed to the village steeple and a life confined to its shadow. Narrowness is a discordant quality in a life supposedly dominated by the limitless truth and good that is God. Religious cannot be lacking in love and reverence for the Church, of which their institute is only a very small and very subordinate part, nor for the diocese, the parish, and other institutes. They should bare a sincere conviction of the good, the greatness, and the accomplishments of other institutes. This demands primarily that they do not harm other institutes, for example, by inaugurating works that are not'necessary in a locality and that can onl~ harm the established works of other institutes. The movement of ad.~ilSta- 17. Ibid., X (1951), 193-200. November, 1955 RENO~CATION AND ADAPTATION tion goes further than the mere avoidance of injury; it emphasizes and promotes cboperation. This has been a primary motive for the various congresses of religious, the permanent commission of mothers general established in Rome, the associations instituted in France and Italy for sisters engaged in the same activities, the con-federations or permanent conferences of higher superiors in France, Portugal, Spain, Brazil, and Canada. The Sacred Congregation of Religious has inspired, fostered, and approved sucl~ associations. It may be maintained that this purpose, is fulfilled in the United States by the National Catholic Educational Association and the Catholic Hospital Association. The Sister-F0rmation Conferences and the meetings of superiors and officials promoted by the Catholic Hospital Association are apt means of accomplishing renovation and adaptation. Seriou~ consideration at least should be given to the formation of a permanent association of higher superiors of religious women in the United States. Common discussion and effort would be very helpful to their common purpose, difficulties, and problems. The formation of all such associations should be a vital movement from within; and the sisters themselves must give practically all the talks, lead, and carry on the discussions. They alone are fully ac-quainted with their life and problems; they can and should solve their own problems and supply their own initiative. Or,hers can at times help or contribute some ideas, but in all such associations and meetings the principal part should be left to the sisters themselves. Adapta-tion is life, not passivity or forced movement; and passive partici-pation is rarely satisfactory or permanent. 19. Pertinent canonical matters. It seems incredible that a re-ligious institute would not have conformed its constitutions to the Code of Canon Law, but it is still possible to encounter such a situ-ation in congregations of sisters. _Quite a few of these congregations retain what is called the direct vote, i. e., all the professed, at least of perpetual vows, vote directly in the general elections. This is contrary to the practice of the Holy See, which demands the system of delegates. Many diocesan congregations are unaware of the fact that their diocesan state, according to canon law and the practice of the Holy See, is only. temporary and probationary and that they should become pontifical. Canon law and the practice of the Holy See also favor the extension of diocesan congregations to many dio-ceses and are opposed to their confinement to the diocese of origin. Some congregations have a structure of government that is intended for a monastery of nuns, not for a congregation of sisters. Several ¯ 317 authOrs have" advised° small and struggling institutes, especially of women, to unite with larger and flourishing institutes and preferably with one of the same origin. This suggestion is practical for a few institutes in the United States. Orders of nuns that certainly cannot observe even minor papal cloister should become congregations. Papal cloister.cannot be ob-seryed~ by institutes that are almost wholly occupied in such works as parish schools. Some congregations of sisters have a strictdr cloister by the law of their constitutions. This cloister should not be ob-structive of the special purpose of the institute. Monasteries of nuns should present any real problems or diffi-culties on papal cloister to the Holy See. If engaged in education, they are to be attentive to the fact that this demands their own proper education. These same monasteries should realize that the Holy See has for a lbng time promoted federations of monasteries of men. The same principle is now merely being extended to monasteries of women. The advantages of federations were authoritatively listed in Sloonsa Christi. Nuns have been isolated from practically all in-novations in" the religious life, and this has riot always been to their advantage. They are also included in the present moxiement of renovation and adaptation and should study especially the advan-tage~ of federations. Those engaged in the mote scientific teaching of religion and who read ~panish will no doubt like to know that the Salesiafis in Argentina publish a monthly magazine entitled Didascalia, devoted to the teaching of' religion. Agents in the United States: Don Bosco College, Newton, New Jersey; in Canada: Salesian of St. John'Bosco, Jacquet River, New Brunswick. In our November, 1954, number, p, 289, we described Volume III of th~ Canon Law Digest, by T. Lincoln Bouscaren, S.J., and on p. '306 of the sam~ number we announced that annual loose-leaf supplements to the Digest would be published. The Supplement of 1953 appeared shortly afterwards; and very recen[- ly the Supplement through 1954 has been published. In the valuable work of pre-paring these annual supplements, Father Bouscaren ¯is being aided by Jame~ I. O'Connor, S.J., professor of canon law at West Baden College. Like the Digest itself, the annual supplements are published by The Bruce Publishing Company, Milwaukee 1, Wisconsin. An important letter of the Sacred Congregation of Seminaries and Universities on the Proper Training of Clerics to an Appreciation of the Divine Ot~ce (Feb. 2, 1945) has been translated into English by T. Lincoln Bouscargn, S.J., and is now published in convenient pamphlet form. The pamphlet includes an excellent bibli-ography by Owen M. Cloran,,S.J. Price, ten cents. Grail Publications, St. Mein-rad, Indiana. 318 ook eviews [All material for this department should be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] SEEDS OF THE DESERT. The Legacy of Charles de Foucauld. By R. Voilluame. Translated and adapfed by Willard Hill. Preface by John LaFarge, S.J. Pp. 368. Fides Publishers Assbciafion, Chicago, IIIinois. 1955. $4.50. Any priest or religious will read this book with a sense of ex-hilaration. Its spirit is aggressive and optimistic and so inexplicable on natural grounds that one cannot help but think that it brings him into direct contact with the life-stream of the Church. The English title~ while'more poetic, is less revealing than the original: Au Coeur des Masses: La Vie Religieuse des Petits Fr~res du P~re de Foucauld: The Little Brothers of Jesus area Congrega-tion founded by Father Refi~ Voillaume according to a plan sketched at the turn of the century by Father Charles de Foucauld. The Con-grega~ ion.was approved by the Church in 1936. The letters of Father Voillaume to the Little BrotHers, which comprise the bulk of the present work, reveal that the purpose of the congregation has been boldly conceived and is being wisely executed. The brothers, some ordained, some lay, intend to bring Christ in His Church to the poor: to the workers of France, the Moslem Arabs of North Africa, . the colored of the Cameroons, the nomads of Transjordan, the under-proletariat of Chile. The plan is de-signedly lacking in methods of apostolic efficiency. It is decidely not of this world in its "foolish" simplicity. In fraternities of from three to five men, the Little Brothers live the life of the poor whose souls they seek; factory wbrkers, fishermen, shepherds. They do not preach; they do not found social organizations; they do not try to change the living conditions of their fellow-workers. This they leave to others. Their eye is on Jesus at Nazareth and their hope is to bring the modern poor to the fullness of Christian life. Their method is to be a leaven of example anal self-immolation among the masses. The difficulties and dangers facing such .an enterprise are ob-vious; and the author is at pains, in his letters to the br0ther~, to point them out and to chart a safe course. Again and again he tells them that in their circumstances mere formal observance~ are not BOOK REvIEws Review [or Religious enough to guarantee the life of perfection to which they have vowed themselves. Only contact with the vivifying person of Christ is powerful enough to weather the fatigue, the discouragement, and the temptations they will encounter. Though much of the guidance Father Voillaume offers the Little Brothers is necessarily of a particular nature, his letters will never-theless have a widespread appeal, especially among religious. The author's love for the poor, his desire to bring God to them, his con-fidence in the power of Christ, and above all his enthusiasm for the little way of the Gospel in a world which thinks big, are plain on every page. His spirit is infectious and will be caught with profit by those whom it touches. The letters on the vows are par-ticularly good. Written on a familiar subject they have a freshness which reflects the vigor of the author's mind. They stress the psy-chological and po.sitive aspects of" the vows and are noticeably de-void of platitudes. Time alone can adequately test the courageous experiment of the Little Brothers of .Jesus. ]3ut if Father Voillaume can plant deeply in his followers the spirit he has left in his book, success seems assured.-~PAUL F. CONEN, S.d. THE EUCHARIST-SACRIFICE. By Reverend Francis J. Wengier. Pp. 286. The Bruce Publishing Co., Milwaukee I, Wisconsin. 1955. $5.00. Father Wengier has given us in this book a notable addition to the growing number of titles of theology in English. The Eucharist- Sacritice is a defense of the opinion of the Reverend M. de la Taille, S.3., on the essence of sacrifice in the Mass as found in the justly famous volume Mysterium Fidei. It also contains chapters dealing with other controversial aspects of eucharistic doctrine,, such as transubstantiation, the actual offerer of the Mass, the quantity of Mass fruits. The last chapter is devoted to a consideration of the Encyclical Letter of Pope Plus XII, Mediator Dei, and an epilogue is added on "The Blessed Virgin and the Mass." Father Wengier defines the Mass as "A true and proper though unbloody Sacrifice of the New Law, instituted by Christ when He said: 'Do this in commemoration of me,' in virtue of which com-mand the beloved Bride of Christ, the Church, doing through her ordained minister what Christ ~Himself did in the Cenacle, renews Christ's sublime Sacrifice by offering to the heavenly Father the very same formal Supper-Golgotha Victim while picturing the Lord's passion in the consecration of the separated :elements of bread and 320 Nouember, 1955 BOOK REVIEWS wine" (p. 102). This definition, which fairly represents the. opin-ion of De lh Taille, is defended particularly against the opinions, of Abbot Vonier (The Keg to the Doctrine of the ~.ucbarist) and Reverend M. D. Forrest (,The Clean Oblation), though others are not neglected. The book is somewhat marred by the undue acerbity with which the author treats the opinions of adversaries. This particular con-troversy, for some reason, always generates a great deal of heat'. Undoubtedly a partial reason at least is the fact that all sides of the controversy appeal to the very same texts of the fathers and the councils, each interpreting them in support of a particular opinion. The chapter which the author heads: "Various Ways to Swerve from the Genuine Idea of the Sacrifice of the Mass" is not calcu-lated to win friends or conciliate opinion. The opinion that a symbolical immolation cannot at the same time be a real immolation will be favored by few theologians. To assure us that there is a symbolical immolation in the Mass and ~hen say that it is not an immolation but an oblation' is liable to be slightly confusing. If immolation is a constituent element of sac-rifice, then it must be present in the sacrifice of the Mass or else that sacrifice is not true and proper as described and defined by the Coun-cil of Trent. The presence of the immolated victim may be a sign that a sacrifice has been completed in the past, but only immolation can be constituent of sacrifice in the present. Again, the adjectives "bloody" and "unbloody" in the Council of Trent can refer only to the immolation since the oblation, taken in the sense of one of the constituent parts of sacrifice, is always unbloody even in a bloody sacrifice. Consequently only a theory which places an unbloody immolation in the Mass together with the oblation would seem to be consonant with the doctrine of Trent. However opinions differ, this book is sure to find an honored place on the bookshelves of theological libraries. It deserves careful reading to appreciate its many fine qualities.--CARL FIRSTOS, S.J. GOD'S HERALDS, A GUIDE TO THE PROPHETS OF ISRAEL. By d. Chalne. Transla÷ed by Brendan McGra÷h, O.S.B. Pp. 236. Joseph Wagner, Inc., New York. 1954. $3.95. To one seriously, interested in reading in English a concise, or-thodox introduction to the canonical Hebrew prophets, God's Her-alds will be most welcome. Father McGrath's translation of the late J. Chaine's Introduction a Ia Lecture des Prophetes meets a real 321 BOOK REVIEWS Review for Religious need for seminarians, religious, and laymen who are interested in th~ prophets whether from an historical, do, ctrinal, or s,ociological v~iewpoint. After a short chaptbr on prophetism and the social milieu, the author considers pairs or groups of the prophets in a reasonably, accurate chronological order. This treatment is calculated to bring out the climax of divine revelation and the historical drama of God's relations with Israel. If the message of Isaias and deremias is diffi-cult to follow, the reason is to be found in the unavoidable "enfilad-ing that results from this chronological approach. '- The style of the book is quite direct; the content, informative and condensed. Passages are paraphrased rather than quoted. In spite of all this, the salient features of many of the prophets, espe-cially of Jeremias and Ezechiel, stand out cl'early in but a few pages. Although God's Heralds is intended to be a non-technical study, it i's, nevertheless, primarily intended as an introduction or pre-lection to private reading or study of the prophets. One feels that this purpose could be better implemented by the addition of a table or chart indicating the chronological order in which the different prophets and their various oracles should be read. Admittedly, this order is frequently problematic. The whole book, however, supposes a rather definite chronological arrangement; and so a tab-ulated abridgment of the prophets treated w6uld ,be of considerable help to private reading. Nevertheless, the index of texts, plus fre-quent cross-references, enables the student to refer back for the his-torical setting as outlined~in this work. As the translator notes in his preface: "The world of the pro-phets is a complicated one, and it takes serious study to become really familiar with it." Monsieur J. Chaine's small volume is not "affective reading." But sound, even if "non-technical" study of the prophets is required if their message is to ring clear. Father McGrath is to be commended for translatin~ a book on the prophets so apropds of the current needs of clerics and laymen alike in these days when we begin to realize that God will judge the nations. --CHARLES H. GIBLIN, S.,J. (:;)UAESTIONES CANONICAE DE JURE RELIGIOSORUM. By Servo ~,oyeneche, C.M.F. Volume I, pp. 536; Volume II, pp. 496. Insfifufum Jurldlcum Clarefianum, Yla Giulla, 131, Rome, Ifaly. 1954; For more than thirty years Claretian Father Servo Goyeneche has been solving canonical problems concerning religious proposed 322 November, '1955 BOOK ANNOUNCEMENTS under the heading of Consultationes in the Claretian review entitled Cpmmentarium pro Religi~sis. Now this renowned canonist and professor at the Pontifical Institute Utriusque duris in Rome has arranged all these answers in the order of the canons of the Code of Canon Law and has published them in two volumes under the title of Quaestiones Canonicae. The term religious is used in a wide sense; and, besides the canons contained in the second book of the code under the formal title De Religiosis; it includes most of the other° canons of the code touching religious at least indirectly. Hence the valuable:canon index to be found at the enff df Volume II runs from canon 4 to 2408. , Usually the text given is that which appeared originally in Com-mentarium pro Religiosis. However, the author has noted any change of opinion on the part of a writer quoted and. has included, the answers and interpretations given during the past thirty years both by the Commission for the Interpretation of the Code and those of the various Roman Congregations. This valuable compendium of practical questions and answers regarding religious should find a place in all the clerical communities of religious orders, congregations, and societies. Lay religious (broth-ers and sisters) will hardly find the volumes helpful because they are written in Latin.--ADAM C.' ELLIS, N.J. BOOK ANNOUNCEMENTS ACADEMY LIBRARY (3UILD, Fresno, California. One Hundred Years an Orphan. By John T. Dwyer. The book tells the story of Saint Vincent's, San Francisco's Home for Boys, at San Rafael, which completed the first century of its existence in 1955. It is a well-written book and profusely illustrated with many excellent photographs. Pp. 159. $3.00. THE BRUCE PUBLISHING COMPANY, Milwaukee 1, Wisconsin. The Glor~t of Christ. A Pageant of Two Hundred Missionar~j Lives from Apostolic Times to the Present. Age. By Mark L. Kent, LM.M., and Sister Mary Just of Maryknoll. An arresting, dramatic incident introduces each missionary. An appropriate reflection closes the account of his life. Not all the missionaries chosen for the book are canonized saints, though they would be if the Church would still recognize cahonization by popular acclaim as she once did. An inspiring bbok. If they could do so much for Christ, why can't I? Pp. 282. $3.75. 323 BOOK ANNOUNCEMENTS Retffeto.~ for Religious How to Meditate. By Reverend A. Desbuquoit, B~lrnabite. Translated and arranged by Reverend G. Protopap,as, O.M.I. Not only beginners in mental prayer but also those who have practiced it for many years will find the author's analysis of mental prayer enlightening. I/is chapter on "Tasks of Mental Prayer" is particu-larly ~uggestive and should prove very helpful. Pp. 75. Paper $1.00. Spurs to Meditation. By Reverend Bartholomew g. O'Brien. Just how much of a problem formal meditation can .be for a priest, Father O'Brien knows from personal experience in a very large and busy parish where he served for ten years. Spurs to Meditation is written specifically for those priests and seniinarians who still find meditation a problem. The author hopes with good reason that his book will help to solve that problem for many of his readers. Pp. 116. Paper $1.25. ~ CATHOLIC LIFE PUBLICATIONS, Bruce Press, Milwaukee I, Wisc. The Pierced Heart. The Life of Mother Mary Angela Trusz-kowska, Foundress of the Congregation of the Sisters of Saint Felix (Felician Sisters). By Francis A. Cegielka, S.A.C., S.T.D. The Congregation of the Sisters of Saint Felix now comprises ten prov-inces. Three are in Poland, where the congregation was born, and the other seven are in the United States. There are 4,3-37 sisters in the congregation as of 1955. Of these 3,505 are in the United States. Because the sisters are so numerous here, they are known for the many works in which they are engaged, but little is known about them. This is the first biography in English of the remark-able woman who founded this flourishing congregation. It helps us to get to know the Felician Sisters. It is regrettable that the book is so brief, only 76 pages. May the day come soon when we shall have a fullrlength biography. $2.50. THE CATHOLIC UNIVERSITY OF AMERICA PRESS, 620 Michigan Ave., N.E., Washington 17, D.C. The Catholic Elementary School Program for Christian Family Living. Edited by Sister Mary Ramon Langdon, O.P., M.A. This book embodies the proceedings of the Workshop on the Catholic Elementary School Program for Christian Family Living conducted at the Catholic University Of America, June 11 to June 22, 1954. It is of interest to pastors and sociologists. Pp. 209. Paper $2.25. The Local Superior in Non-Exempt Clerical Congregations. A Historical Conspectus and a Commentary. By Robe,rt Eamon Mc- 324 BOOK ANNOUNCEMENTS Grath, O.M.I. The book is a thesis submitted to the Catholic Uni-versity of America in partial fulfillment of the requirements for the degree of Doctor of Canon Law. Pp. 127. Paper $2.00. CLONMORE AND REYNOLDS, LTD., 29 Kildare St.; Dublin. The Origin of Political Autborit~ . By Gabriel Bowe, O.P. Certainly a very timely book now that so many false theories on political authority are rife. It is based on a thesis which merit.ed for the author the degree of Lector in Sacred Theology at the Angelicum in Rome. Pp. 102. Cloth 12/6. COLLEGE MISERICORDIA, Dallas, Pennsylvania. Lh;fng the Little Office. By Sister Marianna Gildea, R.S.M. A very effective way to make the recitation of vocal prayers of rule easier, more consoling, and more profitable is to take them as the subject of meditation. Sister Marianna has done just that with the Little Office of the Blessed Virgin Mary, and in this volume she shares the fruit of her labors with the reader. Do you wish to improve the effectiveness of your recitation of the Little Office? If you do, this book will help you. Pp. 167. Paper $2.75. COMITE DES HOSPITAUX DU QUEBEC, 325 Chemin Sainte- Catherine, Montreal~ Morale et M~d;,cine. By 3ules Paquin, S.d. Doctors and nurses are constantly in need of guidance in handling moral problems aris-ing from the practice of their profession. This need is provided for in Catholic medical and nursing schools by courses in medical ethics. Morale et M~dfcfne is intended as a textbook for such a course, though it would also serve as a handy reference book for doctors and nurses in actual practice. Besides giving a clear exposition of the moral principles connected with the many important problems of modern medicine, the book also contains a section dealing with the moral problems of psychiatry. It will be of interest particularly to re-ligious connected with hospital work. Pp. 489.- . DAUGHTER~ OF SAINT PAPAL, Old Lake Shore Road, Derby, N. Y. Jesus" Alp~'al~t for. R'elfgi~Us. Cbmpiled by the Daughters' 6f SaintPahll There"is ~'cldapt~r fore'ach'l~tter of the alphhbe~i" The first l~.l[f.io;f' each "~b~e~; c'onsi~tsof brief cifiot~ioh~ froh~'H61y Scripture oi~ the virtue dealt" ~'i~h ih"that "~l~'~i3~er: ~Tl~e ~c~'fid"hhif comprises brief quotations.:fr0m the~.writings .of.,t.he ~fa.thers of the Cht@ch- a'nd ,the:~sairits on, ~he,' sam~, virtue;., It 'is not a~boolc;to be "read; but ,a.th'e'sautus-of suggestions.for~:meditatibn. :',Pp~. 'l.24,.-Paper 3-25 BOOK ANNOUNCEMENTS Revieta for. Religious $1.00. Cloth $2.00. The Hero of Molokai. Father Damien, Apostle of the L, epers. By Omer Englebert. Translated by Benjamin T. Crawford. Robert Louis Stevenson, who so eloquently defended Father Damien in his open letter to Doctor Hyde, predicted that the Church would raise Father Damien to the honor of the altars within a century after his death. That prediction is. now in process of verification. His cause has been introduced at Rome, and some significant progre.ss has been reported. The present biography of the hero of M61okai is in a popular vein and should hasten the day of his beatification. Pp. 364. Paper $1.50. Cloth $3.00. FIDES PUBLISHERS, 21 West Superior St., Chicago 10, Illinois. The Psalms. Fides Translation. Introduction and notes by Mary Perkins Ryan. This may be called the laymar~'s own edition of the psalms since the introduction and notes by a lay woman were written with him and his difficulties in mind. Pp. 306. $3.95. FOLIA, 55 Beechwood Avenue, New Rochelle, New York. The Augustinian Concept of Authority/. By H. Hohensee. This volume puts "at the disposition of theologians,' philosophers and classical scholars, teachers and students alike, an abundant source-ma~ erlal for the interpretation of Augustinian thought" on the sub-ject of authority. Pp. 77. Paper $2.00. FREDERICK PUSTET COMPANY, INC., 14 Barclay St., N. Y. 8. In the Light of Christ. Through Meditation to Contemplati'on. Pp. 340. $4.50. Hearts Shall be Enlightened. ReHections [or the Examination o[ Conscience. Pp. 179. $2.50. Both volumes are by Mother Mary Aloysi, S.N.D. Religious, particularly religious women, will be pleased with these two volumes, the latest books from the prolific pen of ~he gifted author. Both volumes are intended to make the meditation and the examination of conscience of the monthly day of rec611ection more fruitful. The first consists of forty inspiring meditations; the second, of.an equal number of reflections. There can be no doubt that a religious who makes her own ahd lives according to th~ teaching so eloqtiently pro-pounded in th~se volumes is very dear to the Heart of Christ. GRAIL PUBLIEATIONS, St. Meinrad, Indiana. Blueprint :/or Holiness. "The Christian Mentalit, g. ,By Denis Mooney, O.F.M.This little bookl~t contrasts~ the. Christian men-. 326 . .: .: . November, 1955 BOOK ANNOUNCEMENTS tality, the effective desire of always, pleasing Go.d, with the natural mentality, the desire of always pleasing self. All our faults and sins have their root in the latter; our virtues spring from the former. The Christian mentality must be expande,.d until it extinguishes the natural mentality. The book is very simply written and~ illustrated with diagrams--something most unusual in aspiritual bool~. Pp. 64. Paper $0.50. ~ The Education of the Religious and Modern Trends. By Rev-erend Manuel Milagro, C.M.F: The author writes specifically for those who are educators of religious destined to become priests. Among [he topics treated are the following: vocation and disci-pline, anticipatory ministerial drills, the educator, the confessor, the superior, the educational formula ora et labora, the ministerial for-mula ora laborando, mental hygiene, rectification of distorted fea-tures. Pp. 97. $0.75. Dedicated Life in the World. Secular Institutes. Edited by Jo-seph E. Haley, C.S.C. The answers to many questions that we are asked about secular institutes are found in this" booklet. We find there their historical background, their canonical status in the light of papal documents, their nature, and finally their present and future status in America. It concludes with a useful bibliography. Pp. 48. $0.25. The Crown of Twelve Stars. Meditations on the Queen of the Universe. By a Ca~rmelite Nun, the Apostolic Carmel, Mangalore, lndia. If you baye been looking for appropriate meditations for the first Saturday of each month, The Crown of Twelve Stars should terminate your search. You may even find that though each indi-vidual meditation is short, it affords enough material for mind and heart for more than one hour of prayer. Pp. 54. $0.35. P. J. KENEDY AND SONS, 12 Barchiy St., New York 8. What the Church Gives Us. By Monsignor James P. Kelly and Mary T. Ellis. Those who have to instruct conveits will welcome this new book on the fundan~entals of the Faith. Though e~senti-ally a catechism, it is not writtefi in question and answer form." Even Catholics could profit by a careful reading of this well-writ-ten book. It deserves a place on the shelf of every lay retreatant's library. Pp. 152. $2.50, ~ The Salt of the Earth. By,Andre Frossard. Translated by Mar-jorie Villiers. Andre Fross,a}d has written a very readable book about the religious life as exemplified in six religiouS.orders, Bene-; BOOK ANNOUNCEMENTS dictines, Carmelites, Carthusians, Cistercians, Dominicans, Jesuits, and Franciscans. It was written for people in the world who know little or nothing about religious. It is profusely illustrated with humorous woodcuts. The author is not always accurate about de-tails: The Jesuit General is not appointed by the pope; St. Bernard entered Citeaux with thirty not twenty-five companions; the influx of hermits into theoEgyptian desert began during and not after tbe persecutions. Pp. 160. $2.95. NATIONAL SHRINE OF SAINT ODILIA, Onamia, Minnesota. Odilia, Maid of the Cross. By Bernard C. Miscbke, O.S.C. Would you like to know what life was like in England in those far off days when it was still pagan? What is the historical founda-tion for the legend of St. Ursula and the eleven thousand virgins? Why is St. Odilia the special patron of the Crozier Fathers? You will find the answer to all these questions in Father Mischke's fic-tionalized biography of St. Odilia. Pp. 163. $2.00. SHEED AND WARD, 840 Broadway, New York 3. A Rocking-Horse Catholic is the last book that Caryll House-lander wrote before her death on October 12th, 1954. In it she tells the story of her youth. She was baptized a Catholic when she was six, and so characterizes herself not as a "cradle" but a "rocking-horse" Catholic. She lost the. faith in her teens but found her way back to the Church to become a militant Catholic and the author of six books on religious topics. When you begin to read this book, be sure that you have several hours at your disposal, for you will find it difficult to put it down before you have reached the end. Pp. 148. $2.50. Soeur Angele and the Embarrassed Ladies. By Henri Catalan. Something new in detective fiction: a Sister of Charity appears in the role of detective and solves a murder mystery. Pp. 154. $2.50. TEMPLEGATE PUBLISHERS, Springfield, Illinois. The Our Father. By R. H. J. Steuart, S.J. The conferences of Father Steuart on the Lo~d

Issue 5.5 of the Review for Religious, 1946. ; Revxew for Religxous ,, SEPTEMBER ~,15, 1!94 Qualities of' ~ Moral Guide . . . . , 6~,ald Kelly New Vitality for the Exame.n . '. . Richard t: Rooney. How is Your:Fai÷h? . ~ . . ,. Patrick I~1~ Regan ,On Readin9 af Table ' Claude Ke~n !Preparincj Lay Apostles . ~' / . JohnA. Herdon 0u Lr da ys o'sRary ¯ ¯ ¯ ¯ ~ , . Adam¯~ C. EII;s ,~ " ~_~., ¯ Ques÷i0~s Answered Books Reviewed ,Vo~u~E:y NUMBER REVIEW FOR R L GIOUS VOLUME V SEPTEMBER 15, 19"46 NUMBER 5 CONTE TS QUALITIES OF A GOOD MORAL GUIDE Gerald Kelly, S.J. 281 NEW VITALITY FOR THE OLD EXAMEN Richard L. Rooney, S.J. /296° OUR CONTRIBUTORS . ". . . ~ . . 300 HOW IS YOUR FAITH?--Patrick M. Regan. S.J . 301 IN CASE YOU DON'T KNOW IT-- . . 314 ON READING AT TABLE Claude Kean, O.F.M .3.15 PREPARING FOR THE LAY APOSTOLATE John A. Hardon, S.J. 319 OUR LADY'S ROSARY Adam C. Ellis, S.J .3.2.4. QUESTIONS AND ANSWERS-- 29. Confessions in Convent Parlor .' . 335 ~0. Gift-Money Put Aside for Masses . 33~ 31. Toties Quoties Indulgence on Rosary Sunday . 336 32. Indulgence for Renewal of Vows . 337 33. Use of Profits from Sale of Stationery and Religious Articles 337 34. Profits of School Store Used for Teachers' Supplies and .Correspond-ence Courses . 337 35. Quality of Flour for Altar Breads . 338 BOOK REVIEWS " The Mysteries of Christianity; Major Trends in American Church His-tory; A Mystic Under Arms: Wisdom for Welfare: The Golden Thread of Newman; The Sacred Ceremonies of Low Mass; Caeremoniale: Pars Altera De Celebrante . g . . . " . 340 BOOKS RECEIVED " " 344 REVIEW FOR RELIGIOUS. September. 1946. Vol. V, No. 5. Published bi-monthly; January, March, May,,July, September. and November at the College Press~ 606 Harrison Street, Topeka; Kansas. by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. ~Entered as second class matter January 15, 1942. at the Post Office. Topeka, Kansas, under the act of" March 3, 1879. Editorial Board: Adam C. Ellis, S.J. G. Augustine Ellard, S.J. Gerald Kelly, SJ. Editorial Secretary: Alfred F. SchneideL S.,I. ° Copyright, 1946, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. ,Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. Qoalities of a ¯ Good Moral Guide Gerald ~Kelly,o [;.3. IWAS recently'called on to give a confereonce and lead a discussion on the qualities of a good moral g~ide~ In : preparing the conference I was.impressed by the fact that among Catholics .the most important of all moral guides is the confessor, and that all who give extra-confessional moral guidance must possess to some,degree a5 least the per-sonal qualifications that the Church expects her confessors to have. It seemed quite logical and practical, therefore, to base the conference on the qualities of a good confessor enumerated in the Roman Ritual, and to explain these qualities in much the same way as moral theologians explain them when~treating of the minister of the sacra-ment of penance. Since the group for whom the confer: ence was prepared, was made up almost entirely of religious, I Considered that anything which wouldbe of use to them should also be useful in the REVIEW. That is the reason for the present article. Before discussing the qualities of a good moral guide, it is necessary to determine what ismeant by moral guidance and who might reasonably be considered' as moral guides'. A "guide" points the way,to something, helps others to attain a goal of some kind. A "moral" guide that ls, a guide in moral matters is one who helps others to lead good lives and thus to achieve the best and highest of goals, their salvation and sanctification. SuCh, I think, is the' accepted meaning of moral guidance in the Catholic Church: guidance in,things that pertain to virtuous living. ~Very likely, when We think of guidancel we usually 281 GERALD KELLY Reoieu~ [or Religious. think of it in terms of direction given to individuals: for example;°iJyl confessors, spiritual directors, and student counselors. Yet it .would be a mistake to limit the meaning ~o such formal, indivi~lual relationships. The teacher who explains the Commandments of God, the precepts of the Church, or the Evangelical Counsels, is certainly giving moral guidance, not-to an individual, it is true, but to an ehtire g.rou~p.- So too, the teacher who in' an informal way answers the questi.ons concerning right conduct, that 0stu-dents are wont to ask after class hours is really giving moral guidance, ~ven ,though not in the official capacity of a~studen~ counselor. From what I have said, it is clear that the term "moral ~uikt'i~:' is hpplicable tO-'ii wide range of persons: pfirents: teachers, youth counselors, religious superiors, spiritual directors of religious, confessors, and all others who, in at least an informal and general way, give advi,ce on moral matters. In a class by himself is the confessor, because of his~unique power of absolving and because, quite naturally, certain probl.ems will be referred to him which will rarely, if ever, fie referred to the others. However, if we exclude what belongs uniquely to the confessor, it is apparent that ' all the other moral guides I have mentioned share with him to some degr.ee the office of directing souls and should there-fore be proportionately endowed with the qualities the Church expects him to possess. The remaining sections of this article are based on this assumption. I might add, however, .that in drawing the parallel between the con-feskor and extra-confessional moral guides, I have par-ticularly in mind those religious who have been entrusted with the special office of guiding youth: for example, stu-dent cdunselors. °The Ritual lays special stress on these four qualities of a good confessor: knowledge, prudence, holiness,-and a .282 September, 1946 QUALITIES OF MOI~AL G~ID~s careful observance Of secrecy. It would be difficult~ if not impossible, to think.of' a more apt and adequate summary of qualifications for good moral guidance, whether in or out of the confessional. 1. KNOWLEDGE That those who gu.ide others in the way of salvation must hav~ some knowledge seems too obvious to need com-ment. The blind cannot lead the blind. Yet, it is distres-sing to note how often one hears remarks like these: "You don't need knowledge; all you need is common sense . In the guidance of youth, and especially of children, com-mon sense and sound piety will take care of everything." Such statements are sheer nonsense. Common sense and sound piety certainly have their places in moral guidance, as will be'explained later; but they will not supply for a lack of knowledge of God's laws and of the teaching and laws of the Church. Nor will they supply the' factual knowledge of such things as physiology and psychology that is sometimes required for appropriate guidance. It is one thing to say that g ~uidance presupposes knowl- ,edge; it is quite another_ thing to say just what the moral guide should know and how much he should know. The basic studies that enter into the training of confessors are moral theology, canon law, and ascetical theology. Besides these, it is presupposed that as.a priest he Will know dog-matic theology. I think it is safe to say that-these same subje.cts should form the basis for extra-confessional guidance. The required essential knowledge would differ, theref6re, rather in degree than in kind: All guides should know at least the laws of the ChurCh that ordinary Cath-olici must observe and the approved explanations of these" laws. They should also know the main principles of Cath-oli~ morality and asceticism. 28,3 GE~_ALD" KELLY Review for Religiou~ Guides ~dealo.with:human beings; ,they must 'therefore know something of that h.ighlyAnteresting thing sometimes re.ferred to, as ~"huma~a,~nature.~ ~Ofsourse;~a great :deal 6f knowledge of "human nature" can be. gleaned, fr0m per-sonal experience and close 9bservation of the reactions of oneself and of others. Yet ~ersonal experience is not narfly, sufficient for .the moral grade;~ he should 'also know Something of;the e~dei~len(~cien~dfic st~idies no~ available on ~iJd ps~cholgg;Ci~d61es~ent psychology, the ps~ch010g~ of Cha~c~er, mentfil "hy~iene, "and s6 forth. In~re~iding.such works, however; the moral guide may himself ia~eed the guid~_n~e~°of a competent~ psychologist; for, l~esides the ex~lien~ ~a~efial'~written'on these subjects, ther~ is no small amour~ of Ua[eli~ible. and even .basically ~nchristian materl~l:~ - ¯ - °Ho~ niucl~ mus.t one know !n order to give proper g~uid~inc¢?. The only~ answer is that it depends on the kind of guidance one isi~xpected to give. The nbrm usually given for the minimum amp_unt of~ knowledge of mdral the-ology require'd of a confessor is this: he should know enough to solve the ordinary cases iike!y to be p~esented to him in th~ place wtiere he is to hdar confessions and should be able to recognize exceptionally diflicul t cases that demand further study or consultation with experts. I beli~eve ~that same norm may be. ~applied proportionately to all guides, and I doubt if ~anything mor~" definite can be given in a gen- ~ral article like this. 2. PRUDENCE " Prudence is the virtue which "helps i~s in all circum-stances to form a right judgment as ~o what we should seek or avoid~for the sake of eternal life" (cf. Gasparri's~Cate-chism). ¯ Wheh: we~ speak of this virtue with .regard to a director of souls the "eternal life" that we have principally,, 284 1946 QUALITIES OF MORAL GUIDES in mind is not the spiritual good of'the director but rather the good of the person, he is directing. In. other wobds, the spiritual guid~ must judge what is dondu¢ive, or more con-duci~ ce, .to the~salvation and sanctification of his charge and then, give his counsel accordingly. It is not 'correct, however, to say that the spiritual director seeks ont~/the good'of the persons he "is directing. True prudence must take iia the whole picture. One is "not prudent who ha~rms his own soul in trying to benefit others. .Nor i~ one, prudent who seeks to help ~n individual at the expens~ ofagreater good, Jfor example; the good of the whole coin.munity,,or the, good of the ~hole Church., An adequate descriptiQn, of the prudent guide would, ,~there~ fore, be stated, somewhat as.follov~s: he is one who uses his knowledge, ~his perso.nality, ahd his influence on others°in sucb.a.:way.asoto atthiwthe good of the soul. he.is~directing ' ~ithouvat the;same tim~ harming his°6wn-soul.~ovd~feating a ,,greater good . ~In~ fact, when~corre~tly interpreted,~-t~he ~ord~°,,ad rriajorein,, Dei~:,91oria~ formul~ite, a; perfect rule of prudence. _ "-,~ ~, , - .;. ~ Without further theorizing on this virtue, I should,like to give here a,, nu'mber of practical points concerning the exercise of prudence, in giviiag,moral guidance. :. I am listing th~se points more or less in the fofm,of,,jotting~ because the subject is too large for more complete treatfnent here;' and, though I, gefierally dislike negatives, I thihk it Will, be espe-cially conveni~flt to put these stiggestions in the form~ of._. a series of dOn'~b. Some ,of thesed o'n ts may appear to be more directly concerned ,with,,tbe technique of counseling than"with the virtue of pr-ud~nde; yet, as .I have already indicated; the- actual exercise~of prudence consisl~s"nbt only in directing souls towards a certain end,but also in choosing the :most"appropriate ~means ,,for ~attai.ning., this: end.~q And technique, or tact, is a,.gery., important means,in :the direc~ 285 GERALD KELLY Review for Relioions tion 6f~others. Don't scold. Even~ people who' ask for.h scolding-do notusually want it and are rather .alienated: than helped.by it. I still remember a story told.'during one of my novitiate retreats which aptly ill~astrates this po'int. In a certain parish ;there was a very devout woman who yearned to s:ale the b.eights of holiness and who had heard that trials and humiliations are essential for this. Accordingly she pleaded ins~ste:~tly .with her pastor, "Try me, Father. Please, try me, Father." The pastor was a peace-loving manand had no inclination to accede to her desires ; but one day when she returned some altar linensshe had launder'ed " he kept her for a few minutes and beganexamining the 'linens in her presence. As he looked at each piece of linen he called attention to some imaginary° (or real) defect in the laundering. A few minutes of this was all that the .would-be saint could endure. She burst into tears and began to__~upbraid the pastor for his ingratitude. But he . cut. her short in the midst of her. tirade with a dry'smile and the chiding rebuke, "Try me, Father. Please, try .me, Father." Don't interrupt unnecessarily. It is generally better for the guide to allow his consultant to tell his entire story and then ask questions about points that need further elu-. cidation. Unnecessary interruptions are apt to cause con-fusion and even irritation. Moreover, such interruptions can easily remove the pe.rfect spontaneity of the narrative and result in a "coloring" of the story ac4ording to some preconceived notion of the director. Don't make yourseff indispensable to your consultants. Even ~ children should gradually be emancipated from the need of getting advice about the ordinary moral problems of life. And, though, maturity does not entirely relieve one of all necessity of getting advice, yet progress towards 286 September, 1946 QUALITIES OF-MORAL GUIDES maturity should surely be marke~ by a diminishing neces-sity of advice in ordinary matters. The best type ofspir-itual direction consists in helping the consultant to do his own planning--with the help of .the Holy Ghost, of course; and the guidance of even the immature and the mentall~r unsettled should be directed towards this same end. Don't unnecessarily send consultants to someone else. Boys and girls sometimes ask their teachers about their problemsbecause they have confidence in these teachers. It is not prudent to send them elsewhere, even to a confessor, if ode can easily solve the problem, for they usually accept help most willingly from those in whom they can readily. confide. And this is also true of "grown-ups." The opposite of this error should also be avoided: that ~is, counselors should never show resentment if their con-sultants wish toL seek guidance from someone else. In this matter one should keep in mind :the liberty that the Church' extends to the faithful regarding the choice of confessors. Tbe~same liberty should be enjoyed by_ those who seek extra-confessional guidance. Feelings of superiority or of jealousy, even among those who are working for God, are quite human and excusable; but the deliberate yielding to and manifestation of such feelings by bragging or criticism is petty and can do great harm to God's cause. Don't destroy cont~dence in others. I am thinking of cases such as this: A priests6metimes finds that a child has a false notion of what is right or wrong because of something his mother told him or something a Sister said. In cor-recting the child's conscience it is the priest's du, ty to try to do so in such a way as to preserve'his confidence in his mother or the Sister. He can usually do that by saying, "Your mother meant something like this . . ."; or "The Sister probably'didn't mean it ji~st that way"; and so forth. As a-matter of fact, the child may have misunderstood his 287 GERALD KELLY Review [or Religious mother or the Sister; but, even if h~ did not misunderstand. th~ priest should avoid giving the impression that the m6ther or the Sister was wrong. The case,of the child as just cited is merely, an example. A~nyone entrusted with the guidance off.others can make a mistake, inculcate erroneous0ideas, and foster a.false con-science.~ Yet among.alF.guides--whether parents, teachers, counselors, ,,or confessors-~there should be a spirit of what I might ~call '~'profeisional "loyalty" which.shourd prompt each one to correct the mistakes ma'de by others without at the same ~time,~°shying that they were mistakes. It is important-for all of" us that those who .need ~uidance should retain their confidence :and respect for those" who guide i?h~m; Ddn'~t be too quick to sdlve "ba~d-luck stories" that inOoloe absdnt persons. When two parties are involved in a quarrel or a misunderstanding there are always two sides to the matter. If the donsultant is one of the parties, he will very likely be prejudiced, even though he does not wish to be ahd sincerel3i thinks that he is not. Ir~ such cases the' ideal solution is to get the two ,parties together:and thexi to thresh out the matter: but of course this"may seldom be possible when a ~matter of co~nscience is involved. Never~ theless, even when tb~ other party cannot be se~n or inter-. viewed-the" "guide should try to understand his ,side of the c~se:b~fore planning a course'-of action for his cbnsultant.~ ,Don't bxaggOratb~.tbe sex prbbtem. ' Speaking.:of the confessor's'prudence; moral~theologians lay particular stress. on the ~need df this vi,rtue iia ~all m~itters" p~rtaining,, to,~sex. ":It is better to say-too little thaB too much,~.' is a' theologi:~ cal_ axiom in this,iegard; and~thisapplies-not only, ~o,con-~ fes~brs but to,, all nioral guides.-,:~eachers~ and,,counselOrh' need not~ be surprised~ if they fihd, the topid,int~re~ting.;~yei~, the.yo, should not allow their; interest to,become ~rnbrbid'. 288 QUALITIES OF MORAL'GUIDES They should :not probe for sex problems, particularly for details ~concerning such.problems. A.,.probing.tendency easily becomes morbid and often results in ~the ri~di~ule~ bf the teacher .or counselor who manifests such a tendency. For example, if a few students once suspect, that a. certain teacher or adviser is especially, interested ~in-: sex ~problems, they will speedily.pass:the vgord~on to ot.hers, and'offensive nicknames will pr0bablyobe coined.; I am not arguing,f6r,a~ Victorian silence concerning sex. I believe .that the topi~ should be treated with a simple wholesomeness,, but. as one'part of life,~ and not.as the whole of-life,~ The di.rector who overemphasizesothe'subject will but. defeat,his own cause--and this, :for one~'in the ap.ostolic life, is a gross- _violatio.n:_ of, the ,.most .fun_damental~ rule of prudence~ There,~:are people boys and girls,, men.and women.~---evendn this sex-consdous world of~o~rs, who have absolutely no problem with°regard tq sex: ~0It is v~Lry imprudent .for a guide, .to create prob.lems for such people by' u.nnec.essary,~.questioning,, or by imparting useles.s i.nfor- " ,T,he~Holy ~ee ha~: repeatedl~ called attention~to the. n~edof pr.udence, not only in treating the topi~ of,,sex~ bht also iri' dealing, with the members of the opposite sex., Here again;,~l, might mention that~ special interest is, not unusu~I. It is Certainly quite'naturaI.ofor a man to e'x~erience a,.special interest in,associating with ~omen; quite natural too that, ~omen will be,particula, rly enthusiastic in helping,boys and young men. To'-s6me extent:this natural attractiveness can'be made a powerful, force in the spiritual life. But not if, it gets out of control. The counselor.who makes himsdf or herself a special apostle to the other sex is not likely to have the, dignity, reserve, and purity of intention°required for true success. Hence, while On" the on~,hand it:is not right for anyone to caltivate.a.n i~ttitude of disdain forthe 289 GERALD KELLY Revieto t:or Religious othersex and to become-a. "man-hater", or a ,~'woman-hater, ""it is nevertheless necessary to'avOid the other extreme of giving the impression'that one's.life is divinely dedicated only to, the' opposite sex. Furthermore, one must remember that e~en innocent relationships can appear unsavory and thus harm the cahde:of Christ. Don't giv~ in~orrnatiofi that can't be digested. Those who teach and advise children- are particularly in need of this Caution: Children cannot assiriailate allthe fine dis-tinctions onerlehrns in ethlc~ and in moral th~01ogy:" for example; the~tea~hingon mental 'reservation, the' cases in-' vdlving the "double effect," the difference between the abso-lute and the relative methods of calculating grave sins of theft. We can ~afely say that childrenshould.never be t01d What is false; btit it does not follow 'from this that they shbtild always be t01d the whole truth. For in'stance, Chil-dren should be c6rrectly instructed as to what to do when they doubt whether they have broken the Eucharistic fast, whether they have yielded to a serious temptation, whether they are excused from hearing Mass, and so forth; and-from the solutions of these individu'al problems they will gradu-ally learn by induction the very important ~principles regarding the solution of the so-called "doubtful coil-science." The same is true ~of other moral and ascetical principles.-' Children "learn them best_ thrdugh concrete examples ~and through the solution of individual cases. They are'hardLy capable of learning the.principle firsl~ and then. applying 'it to, practical cases. (But the teacher or the director must know:the principle well; otherwi~e~he might cause confusion in'making the transition from ~one case to anothe'r. Don't guess an answer. If l.had to grad~ errors in prudence ~according to:.their potential" h~rmfulness; I would put'this amofig the'.very highest. '; If' the director "d0es'iaot 290 September, 1946 QUALITIES OF MORAL.GUIDES know the answer to a question or the solution tb a prob-lem, he shodld say so. It is the common experience", even of those who teach children, that omniscienc~ is not.expected of human beings and that the sincere admission of ignorance does not hndermine confidence. "On the other hand, it is evident that great harm can result from trying to solve vital problems by guesswork. Some go to the opposite extreme in this matter: they never give a definite answer, even-when they are reasonably certain about the correct solution. ,This type of guide has the same attitude toward his consultants' problems that the scrupulous person entertains towards his own. The latter is always afraid he is wrong;and he find~ it difficult, if not impossible, to m~ike himself follow what are in themselves perfettly reasonable judgments. ~ Similarly, the timorous guide will not trust his own judgment and will fear to commit himself in the solution of practical moral prob-lems. In other words, he is no guide ~it all. Don't fret over errors mdde in good faith. It is very helpful for those who direct consciences to examine them-selve~ periodically to see how they ~isk questions, solve problems, deal with-different pgrsonalities, and so forth. If this is done calmly and solely with a view to self-imprbvement it is a salutary and commendable practice. ,But if it is used as an occasion to generate worries, it is use-less and even harmful. It can make the office of guiding others an intolerable burden. None of us is infallible except the Pope; and his infallibility is circumscribed by many coriditions. 3. HOLINESS A few years ago The Messenger of.tbe Sacred Heart published an instructive 'incident from the life of Garcia Moreno, once President of Ecuador:. If I remember, the 291 GERALD KELLY o Reoiew for:Religious storycorrec~ly, it went,:somewhat as follows. As a young man Moreno was a master at expl_aining his faith; but scarcely a tyro in 4ts practice: Ond ~vening,:'in-the course of a long discussion with a rationalist acquaintance, Moreno repeatedly'got the' bette~-of °the arguments; arid' the ration- Mist-finally admitted: r'.v rytlamg ,you say seems to be true; yet I can't accept any of it, for.your own life-gives" the lie. to it all." . -: ~ .5 This~ story illustrates, one reason why the wisest guidance is apt to be useless unless the .guide is a persor~ of - solid-virtue.' Example speaks louder than words; Land ,.this is particularly true in the case of the .,young.~ The young are very human; and it is but human to lose con-fidence in ,one who does not practice what he preaches, to balk at accepting high ideals from one who apparently has no personal idea!s, to refuse to be taught honesty, purity, sobriety, and ~,such things by one whose own life is not marked by these qualities. ¯ In fact; if .we. donsider only g?od example, it seems that the ext.r~a.-co.nfes~iona1 guide.is ~more in need of solid yirtue than is the.confessor; for the faithful in general are schooled in the p,rin~iple.t~hat;the sa.craments do not .depend ,gn the 'holiness of the~,min,ister for their efficacy. This principle does not hold for non-sacramental ministries. Hence, in o~, ~ense a~,.least,.,th~e third .requisite. m, entioned by th.e Rttual=- , goodness, ofl~ e'i"f . - ~ - . p e ritans more to the e-xtra-sacramental. guide, than to the confessor. - ".)It seems~.ob,~ious~ th,at, ,quite apart from the need pf confirming one's words by good example, the successful carrying %n of moral guidance calls for the practice of many virtues. I will not try to enumeral!e these virtues here, for r think tha~,~ is ~uniledessary: ~he requirede.virtiies can be epito~nized.,.~iia ,~dne,:,.~ charit~r~, harity ,tow, ards God ,,and ctiaritg:towards the neighbor. - :.- . ,-, ~.r~ -,~. ,~., ~292 8eptember~ 194~ ~UAL'ITIES OF MORAL GUIDES . Love:.of .God is e~se~itial; for, the'~ direction,of souls :is His work.~i.nd it>must be.unequivocaIly:~onsecrated to Him. Some: :guides apparently have great success', even;though they seem to be impelled mostly, by a-.natural love" fo.r the ~ork~.and by the nattiral satisfaction they obtairi ',from having 6thers" ".dep.endent on them, confiding in-them; and flattering them. This may seem to be the case;,, yet I wonder if it is actually so. No doubt God can work wonders with cheap instruments. Yet.it is,~ardly according to His ordi-nary providence, to do so. , Normally He works His marvels of grace through the, instrumentality of those who-are closely joined to Him by love. ._ : , .Charity toward'the neighborAs also necessary. .The guide needs it first arid foremost" to give. him a ,vital super_- natural motivation. ; F,6r: even" though~ it be',trhe, that_some ean be-carried f6rward in: this wo'tk by some natural:~liking --becahselthey like,to, deal with" people,°like to'engage,,in externaLoccupations, and, so' forth--this is by no means universally>true. Most of those .who are assigned fo guidance work find that many who, need their help are not naturally, attractive. The guide needs to see these and, all souls with "the' eyes of,Christ;, he ',has to realize that these souls, who come to hiin for help are:Christ's ".~least.br~th~ ren"; that' they were redeem~d,by;_t.he Blood of (~hrist; that they bel6ng,'or should belong, to theMystical. Body of Christ. Motivation on some .16wer,pla.ne easily~ springs from or degenerat4s into'sheer selfqove:,,which usesghidance only as a "means bf serf-expression and self-glorification a sterile ihing in the propagation of, ihe Kifigdom of God: " Charity. t0wardslthe neighbor is not merely a~ motive force in guidance, Jris also,a supernatural', toot:.that must. be used constantly. :,In this regard.I can' think,.of nokhing more-appropriate than St. Paul'!s subhme eulogy,.:,: -Chanty is~ patient, is°kind; charity envieth not, ~dealeth, not per.- 293 GERALD KELLY Review [or Religious vgrsely, i~ n~ot puffed up, is ndt ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity, but rejoiceth witla the trtith: beareth all things, hopeth all things, endureth all things." These inspired wor°ds merit constant meditation by the spiritual guide. But we shall have to leave them for medi-tation. I can but say a few words here about the first two qualities, "Charity is patient, is kind." ¯ The ideal for all spiritual guides is, of course, Our Lord Himself. Among the fruits of meditation on His life should be a sympathetic attitude towards others and an eagerness to help them; a desire to see the .good in them and draw it to the surface ;.a readiness for the little couitesies and kindnesse~ that mean so much to the human heart, After all, if these little thing~ mean much in ordinary life, they must mean even more to those who are seeking guidance and "who are often nervous, despondent, and even frightened. As for patience, the spiritual guide has countless occa-sions to practice it. Consultants are sometimes unpleasant in their manner; t,hey fail to cooperate; they c6me at incon-venient times; they dwell lengthily on irrelevant triviali-ties; they occasionally manifest a 'gross selfishness by need-lessly consuming time, as if under the impression that the guide has nothing to do but listen to them. Such things o are apt to test patience to the breaking point. And then there is always the possibility of impatience v$ith one's own s~lfmthat is, with one's inabi!ity to handle a case~ ,~ Some theologians advise priests to leave the ~onfes~ sion~aI for a while when they find that they are becoming irritable: to wal, k for a few minutes in the fresh air, or to ~ relax for a~short time in the rectory. It is better to keep the people waiting for a little while than to run the risk of being sharp or rude. Similar ~idvice may be profitable to all counselors. If one feels so ill-disposed that he cannot 294 September, 1946 QUALITIES OF MORAL GUIDES trust himself it is better to avoid an interview or at least to keep it short and continue it later. " ¯ SECRECY The fo~urth requisite for good spiritual .guidance ~is respect for confidences. Religious, perhaps more than any others, should realize the importance of this qualification. They know the great peace and sense of security enjoyed by. individuals and by communities when superiors and direc-tors are careful about respecting confidences; and they know what evils can result from the mere suspicion that someone in authority uses confidential information too freely. Only the sacramental secret is abs61utely inviolable. Other secrets admit at least theoretical and rare exceptions~ BUt it is safe to say 'that, with the exception of the very rare cases wJ~en confidential knowledge may be disclosed, the spiritual ~guide should have a similar ideal with regard to s, ecrecy that the Church constantly pu'ts before her con-fessors. This ideal is succinctl.y proposed by St. Augustine as follows: "I know less about what I hear in confession than I know about those things about which I know no'hinge" Much more could be said about the obligation of secrecy; but I believe that for our present pu~rpose it is suf-ficient to call attention to its importance. It puts what one might call the "finishing touch" on all the other quali-ties. If a director of souls lacks this quality, the others (even if possessed) will be useless; for the person Who does not feel sure that his confidences will be respected simply will not seek guidance. On the other hand, if the director possesses this and the other qualities explaified in this article and uses them for the .good of souls, he will accomplish great things for God and will earn for himself the reward promised to those who instruct others unto justice. 295 N " I't:y fo !:h Old l:::xamen ~ichard L.'Rooney, S.J. ' "" : ~n sea syhsq w.uhla.dt simply ,repeat the verse o~r s, entence over, and over w!tho~.t bejn, g con--. cerned about finish, i.ng .the. prayer or psalm. A month of consistent work at the al~ov~ method of ~xamining on-e's conscience will yield ~uch light :and life to the exercise as to make'it, the exciting cdnt~ict with God that it~can" be and was.meant t6 be. It~will help'too to fuse one's private prayers and liturgical prayers ,'iri~o the unified wholeness that should be the mark Of "the adult ieligious. , , ,OUR CONTRIBUTORS CLAUDE'KEAN, formerly,professor of chant and homiletics at Holy Name, Col-lege, Washington, D. C., is now principal of Timon High,~ School, .,Buffalo, New York. RICHARD L. ROONEY, after serving as a chaplain m the armed forces of the United States during the war, recently joined the staff of The Queen's Work. St.:,Louis,-Missouri. JOHN A. HARDON. who has done much work with high school students in't1~e fiei~l ~f debating and i~ublic speaking,-is'a~ tl~eological s~udent at West Baden College, West Baden Sprifigs, Indiana. [~ATRICK~ M.'REGAN, until r~ecently ,professor of-fundamental theology at St. Mary's C~ollege; St. Marys, Kansas, is sp.iritual director of the junior scholastics at St. Stanislaus Sem!nary, Florissant, Missouri. ~D^M C. ~ELLIg' anal ~EI~.~ED KELLY are"prof~s~ors of canon law m~)ral, theolog~, 'respectively at St'. Mary's .College, St. M~ys. Kdnsas, and are mem-bers of the Editorial Boaid of,REVIEW FOR RELIGIOUS. ~. 300 . )~'E~ENTL~ a non-Cath0hc journal of theology printed ~1~ ~aff~ditdfial ~n freed~N d{religion. After an.~lysis ~ - of-the' concept of freed5~, ~Yb~ author 6rew tb~s cob; c]usion: "Freedom i~?th~ ~fruit"of~]legxance~ given "to God .~f~ne."v 'He then c~htinued~ VGr~nfing only~a~truly re]i-giSus man-is ~u]ly'~fre~, .,wfi~tL'd0~ fr~edo~ Col: r~]igion mean? . It means, fi~st bf ~]l,a fr~edbm to .cHb~s~sn~s re]i; God resultsqn;freedom td~ ch00se, bne: s own:~religi6nq.~ Why;~ We "w6nde ~t produce allegmnce'to;Go6 s r~l.igion,~ r~veal~d4or all me~ b~ll:' ages? A~ain,,~:sffan~eg;10gic ~that;e:xpl'ai~s there a:fe assortment~of Chr~stmn~ tell: , one .as.good,as. anotHefl. ,~ In,. l'{~'s concern God~ ~s left-us to 'belleve~contrad~ctory doctnnes; to~,}fbllow Lconflietigg~ p~adric~s ~' "all~.this~the fruit , ~' That in the very worship of-God, ~an andnot the' norm~ ~s' contradzctory; "yet-that is precisely~ the~ daffy pracnce of mdhons of Chnstmns. "~s a matter'of factJ'zt - _does noi even occur to them that there is such a thing as one , true religion excludin~ M1 o~fiers as false. When on rare occasions someone institutes ,a s~arc~ for .[ehg~on, t[ut~ consloeranon, because sofew realize that '~ree'~d~m"i?' the' right to CBOose only', what xs gqod ahd t~ue, Godis almost unlvers~lly ~gnored.m matters religious: Truth in Revelation . . ,.:.,: ~o. ' In this whole question. ~f belief, erflphasis must be .laid 301 PATRICK M.R.EGAN R.eview for Religious on tfie'fact that there can bi~ no choice between true and false. GodHiinself in.m~kin.g a revelation could not ignore truth but had:t0, m, an~ifest divine reality as.it actually exists. In a Word, God revealed Himself; and since God cannot .possibly be altered to conform to human opioi0ns,-,man must nece,,,ssafily conform his intellect to the.,truth about God. This he,,does .by believ!ng .the. revealed word. describing God's essence and His relations to man. Now.the first step in,,,the act whereb.y we assent to this .~ruth~ is submission of.the intellect to God's au~h0rity. Thus at the very. outset we must establish direct.,communication with God. Catholics, even though blessed with the true faith and filled .with .high religi'0us id.eals, must, pay special heed to this need of.intellectual contact with God. Though not as vulnerable as those outside the fold, they still may be pron.e ,to give God a sub'ordinate place in their intellectual life of faith, or, even forget Him altogether. Many, for instance, never realize that faith first, last, and always reaches up, to God as the One revealing and the Reality revealed. In the matter of divine charity most of us under-stand clearly enough the necessity of going straight to God without detours through selfish interests, and so strive valiantly for perfect love and perfect contrition. But just as sure as the will embraces God in love,, so the mind is united to Him. in divine faith. God Overlobked However, in. our very zeal for the faith we incline to overlook this intellectual union with God. Bechuse of our tendency to concentrate on the truth, we are quite apt to forget God revealing and even God revealed. Nowadays with so many facilities for stu'dying our religion, wi,th so much urging to understand it and to be able to explain it, we are particularly inclined to focus'attention on its e~pla- 302 September, 1946 Hov~ IS YOUR FAITHi' nation or on a set of questions, thus.overlooking its divine Author as well as tl~e Reality revealed. Quite regularly it happens that, while probing the depths of-the mystery of the Trinity and answering objections proposed, we never even think of the Triune God. Or to take another setting, how many ever think to re, pel a. temptation against faith with: Can'I possibly doubt God's word? Only too.many, terrori.zed by the temptation against faith, wrestle with the truth itself, trying to comprehend, for example, how Christ can be really present in the Eucharist. The Church's Contribution What may prove another obstacle to the union of faith is the relation of the Church to our belief. If this is not dearly understood, it confuses us and may lead even to the Church's supplanting God in our mental attitude towards matters of faith. Any number of Catholics would sub-scribe to: "Because the infallible Church teaches "this doc-trine, it is true, and I believe it." By stopping there the~, profess faith in the Church's teaching with6ut advertence to the real.motive of faith. Following an accepted axiom in the Church th~at prayer conforms to truth (lex orandi, lex credendi), we can verify the motive from our ordinary act of faith: "I believe what the Church teaches, because Thou hast revealed it." Hence the act of faith in its full-ness erriphasizes God's place: "Because God has revealed this, it is true, and I believeAt." " To cede God's place to the Church, even unwittingly, is to lose the advantage'of the. power, beauty, intimacy, and the vision of faith; the com- -'munication of the divine mind to ours. Even though by faith we see God only as "a confused reflection in a mirror" (I Corinthians 13: 12), still it is God, as surely and really as if we saw Him face to face in heaven, and it is He who revealed the reflection. ~ 303 - PATRICK M, REGAN ,.~ Review for 'Religious ,,~; The~primary'office, of the Church is to give us an in,, fallibl guarantee', "This is God's~ messa.ge:r' , This prd: nouncement ig;for ub but a stage On the.way to faith; we must not make-it, a,~ goal. Pius IX in his definition of the Immaculate Conception emphhsized tile duty of.submission both, to the:Chu¢ch and to God;, to fail in the :latter.means, shipwreck for" the faith; °to fail in~ th~ former in~ w6id, w}itihg or ex~er, nal act subjects the offender to alLpefialties of Church Law. ~. The Church's contribution is further cl~irified by St. Paul's distinction: "It was for me to plant the seed, for Apollo to water it, but it was God ~vho gave the increase" (I Corinthians 3: 6). Like:~paul's, the Church!s missi6n is limited to Planting the seed and wateriffg it; it is gtill God who gives the increase. W~ too must beware the error of ¯ Corinth, decried by Paul: "Why, what is Apollo,. What Paul? Only ~the mlnis~er of God in whom your faith rests,. who have brought the.faith to each of you in the measure God granted" (I Corinthians 3:5). We must beware mistaking the gardener for God, to whom the life and. beauty of faith's garden is.realjy doe, Incidentally, we must 'also guard lest the beauty of the flowers of revealed: truth blind us to the beauty of God from whom all beauty comes. Contact with God .One more comparison will clarify and emphasize this ¯ fa~t of intellectual contact with God in faith., A telephffne operatorrs main work is to connect us With our party; tha( done, she maintains the connection and.finally breaks it ,at th~ e'nd of the conversation. While, the office of the infal-lible. :teaching Church' is .far more important than an operator's, involving~fa~, greater power arid ac'tivity,, still there is a :resemblance. It consists in this that the first duty and wish of the Church is to put us in communication with 304 Septe~b'er, 1946o HOW IS 'YbOR FAITHi~ Gbd. ~:Of::~burse,.i ~minirhizing ~her activity wand influence must be,.avoided., She is.not'.,a mechariic~il operhtor,:merely establishing communi~ation Vcith God,that wbuld involve exclusi~cely private 'in~piration. ~ind ~inter~pretatiofi' for a.n3? and.all. No,: she is God%~.own:guardian Of. the whole of His message, teaching it .~ithout possibility 6f er'~or to~.all men, ~xplaining" it, adapting it to our understar;ding, and applyirig,itto current problems. Thus, as mediator ' of God's truth," she is~ His supernatural instrum~nt~ for many~ an i~nspiration and clearer interpretation* in individual souls. -God's then is the,task of love,~'to aid the intellect, engaged with the dogma proposed by the Chu°r~h, to a free assent, and then to admit it~to the mysterious, counsels of the Trinity. It is the: ope~ration of His~ grace, ~silent, effica-cious, mysterious, as is every great work of G6d. Message of the Inffividu~t " Wha(has the individual to say to God, once he has con-tacted. Him th~rodgh the Church? By-passing theological ~ontroversies on ~he prea,~ble.s of faith and on the act i~self, we may say its ~es~a.ge~would be briefly: "Eord, through your Church I have learned of your r~velation to men, now contained in Scripture and tradition. Thes( truths-=I believe because You have revealed them wh~ 'can neither deceive nor be deceived. But more importan~ still, since Your truth is li~ing reality, I wish~ to explore:itslength ~:~ ' an~ ~ ~ depth, b~ead~h and height for. a ~f~r clearer~ arid m~r~ in-timate apprehension. On the Church I rely for explanation. direction, exhortation; but it is only by communicating "with You that I can share more fully in the knowledge of Your intimate nature." Faith Must Grow This contact established, answering divine communi= cationsare set in~mbtion as God through graces and~ inspi: 305 PATRICK M. REGAN ~ Reoi~to for Relioious rations opens .up new vistas of ~,understanding. for the believing soul.,~ To be sure, the.soul mustkeep the line of communication operi throi~gh an attentive mind, remem-bering a distracted or disinterested mind cannot capture the full imports of a messa.ge. This dedper, understanding cbmes, .therefore, during periods of special activity in spiritual matters: in meditation, in vocal prayer, during periods of recollection~, during attentive reading or listening to sermons; in. time of Mass, Communion, thi~nksgiving. Particularly. a recollected rnihd will be quick to recognize God's~inspiratibn, desiroias of profiting by it. Very. rich and elevat~ed is this concept of divifie faith ~:ompared to the all-too-frequent notion that it is mainly a vice-like grip on revealed truth. Thus many 'err in thinking that the more we grit our teeth and. the tighter we clench our fists, the strdnger our faith. Such an attitude exposes faith to the danger .of becoming a lifeless formality., a bone clenched between the teeth; it saps its vitality and dynamic force. In this atmosphere profession of faith can "quickly deteriorate into, "I believe, and that's that; now to Catholic Action, study clubs~ social.uplift, and the rest of the Church's activity." "I believe" should introduce the intellect to a whole world of reality, which like a greaLpainting grows on us through contemplating it. "Gbd revealed" ,challenges the mind to intense activity and will tax it to the limit~ of its capac.ity. Co-operating with "God revealing" by being ever attentive-to His illuminati6ns, we stimulate our life of faith, growing to fuller comprehension of the Reality that is God. In this manner our mental gaze is focused on the God-man,.forinstance, not as He appears in thee light of weak human reason -an-historical personage of the past but, as He is comprehended in all His mysteriousness by God Himself. For in this ihtimate union of faith, God shares 306 September, 1946~ HOW IS YOUR F~AIT~I.;' His own knowledge with us. It is quite detrimental, therefore, to the whole spiritual life to mistake faith as mainly tenacity in clinging to revealed truth. While~striving for ~the union of love, our minds do not meet God's to participate in its treasures. ' To be sure, tenacity has its own importance since we must hold ,fast to the faith. But revelation is not a bodyof truth delivered two thousand years ago, passed on from age I~o age as a sort of sacred fossil guarded by the Church, and exhib~ ited to our astonished gaze as an archaeological phenom-enon. True, "God revealed" does not change; there is no change in the Three Persons who are God. But our knowl-edge of '-'God revealed" changes, and that very rhuch, if we nurture it zealously to a robust growth; in fact, it will neve~ cease to grow as long as we tend it. Even in the Church there has been development in ufiderstanding doc-trine since the time of the Apos, tles, for living truth must grow. Our own individual growth must be fostered by a mind attentiv~ and a will docile to divine illuhaination; necessary too is our own burning desire and resolute will to overcome our natural dislike for contemplating truth. Steadt:ast in Faith " ~ome~of the foregoing strictures may give the impres-sion that constancy in faith is of minor importance. Such an impressi6n would be erroneous since tenacity has its place and importance as one of the essential properti~es of faith. Thus millions of martyrs through the centuries demonstrate and emphasize the need of cons(ancy; because they professed the faith even in the jaws of death, they were gloriously, crowned. This constancy is also living and dynamic enabling us to face the trials and difficulties of faith perseveringly to the end. It involves cooperation with God's activity in our souls. ~ This constancy, as a living thing, must also grow. For 307 P2(TRiCK-M. REGAN Ret~ieto [or Rel]oiou~ -one ~hi~g it will grow apace with our increasing intellectual apptehensior~ of God's.mysteries through our grac.e-assisted contemplation'of truth. The more peni~trating our. faith and the more real, the~deeper our convictions that make. for steadfastness: :No man.ever,laid down his life for a cold, unrealized .proposition; 'but millions; have died for God who through faith, bec~ime a g~eat and loved reality. ~Every element~,of,~.faith, therefore, must ,be ~arefull~r fostered to ~ttain full and healthy growth. God sets no limits to 'His~ graces to enable-us to accomplish this: Brighter and brighter will be °the~'illuminations~as We make progress, clearer and-clearer the vision, until only a thin veil. as~ it, were separates us from th~ i~naccessible light ,of "God revealed.'[ .Co-operating generously, with grace, m~ny; a~ saint ha~ attained to that sublim~ height,of intel~ lectual realization of~':God revealed." _ . Pihs XII Exhorts The majority of us, perhaps,~are altogether tOO supine about contemplating' ~evealed truth, even fighting shy of mysteries. Pope Pius XII in his encyclical on the Mystical Body writes:. ,- So'he through empty fear look upon so profound a doctrine . (of the Mystical 'Body) as something-dangerous, and so,they fight shy of it as~ the, be~autiful-~but.~forbidden ifrtiit of,~paradis_e.~. ,It is:not s0: Mysteries-revealed~ by God. cannot: be harmful to men; nor should they remain as treasures.hidden in a field, useless.° . : These words a~one if taken seriousl~'~at f~ll face vai, u~ should.inspire us to a study of mysteries, a study which is capable of ~assisting,.us to the heights :of. contemplative u~ion.~ ~ ~ery hexf ~brds 0~ the ~offti~m~l~ this: "~ysteries ,~ve been given .from on high preqisely ,to hel~ th~ spiritugl progress of those who stud~ them ~ a ~pjrit of-piety~ This would seem to be. a fruitful_source itual advance which manz~0~erlo~k ~rneglect.," " .". - 3O8 ¯ Septelnb"er, 1946. ,, HOW IS -YdlJR"FAITH? < ,7 ,,Makir~9, G~d Real -~' This~sthdy of.mysteries; thotigh ,it can be promoted throu~gl~ ,stu~ty ,clubs, ,doctrinal ;lectures;'assimila tiv~e .readin'g, does not necessarily involve such formal methods. Inq?act, if s~iritual p'rogtess is to result, it is only ac(omplished Under the tutelage of ~God Hims~elf, "in a spiri~ of.piety," as the ~oritiff puts it. ~ A fei?vent ~so~il, 'filled vith grow, will b'e0,greatly encouraged and , orisoled by its noticeable progress in spiritual insight into mysteries. making dailymeditation in this way in.~the presence of Christ, reflecting on th~ mysteries, prayihgfor light, in-voking the ~intercession of "the saints for grace, a s0ul will t~avel far toward making God very real to itself. Nor are these" exhortations to contemplate rev.ealed truth only f6r the highly educated and'for those learned in theology. It is the only way I~o make God real to the soul. Hence many uneducated and simple people have attained . brilliant success, not 0nly canonized saints, but hidden ones als0. ~rchbish6p Goodier in his booklet, "Some Hints on Prayer," tells the story of a poor woman., bedridder~ for years. When she-first became ill she arranged some daily prayers for~ herself, resolving to say them slowly to make them go bett~r. But soon the Our Father had gr6~n so much that.it took her a wh01eweek to'get.,through it. She often prayed~ that many otlfers wot~ld"find how much¯ ~s ~hidden in'~the Our Father. Through the grace of ~.God, therefore, through patient endurance of her sufferings, and through ridding herself of haste, which according to St. Francis de Sales is the ruin bf devotion, this poor, uneducated-woman reached "sublime heights of contempla-tion. Week after week the mystery of the fatherhoodof . G6d and the brotherhood of men.filled her thoughts as the ~reat reality it is. Her method was simplicity itself, yet few follow her example. _: ~ ~09 PATRICK M. REGAN Review for Religious Method. of Vatican Council The identical method for the st-udy of mysteries, explained in more technical language, is outlined in the encyclical: For, as the Vatican Council teaches, ;'reason illumined by faith, if it seeks earnestly, piously and wisely, does attain, under God, to a certaiti knowled, ge.and a most helpful knowledge of mysteries, by considering their analogy with what it knows naturally, and their mutual relations and their common relation with man's last end," although, as the same hol~r Synod observes, reason even thus illumined ~'is never made capable of understanding these mysteries as it does those truths which form its proper object." Undoubtedly, the poor woman in meditating the fatherhood of God was unaware she was using analogy and was integrating the mysteries, but she did that nonetheless. There is no other Way. Application Even a few meditations on this method of studying revealed mysteries would bring immediate advantage to any soul striving for spiritual progress. Such considerations as the following would be profitable: ( 1 ) Since an ecumen-ical council proposes this method and stamps it With its approval, we have antecedent certitude of its efficacy. (2) The first requisite is to "seek," and this involves the intellectual effort always required in the search for truth. (3) We must be "earnest, pious, wise" (each word fur-riishes enough matter for a meditation) in our search. (4) All'this leads to "a certain knowledge .and a helpful knowledge of mysteries." Having pkescribed the proper attitude and indicated the certain goal, the council then tells us how this is to be reached. Three lines of procedure are indicated._ .We must consider,the analogy of mysteries with what we know naturally. " Since God is mirrored in His creation, we can consequently always find at least a faint resemblance" 310 September, 1946 HOW IS YOUR FAITH? . for a mental take-off into the stratosphere of divine reality. The shamrock,indeed, has but a very remote resemblance to the Trinity; yet St. Patrick, according to tradition, used it successfully tb teach that mystery to the Irish. St. Augus-fine's mirror of the Trinity was the human soul with its being, knowing, willing. Ever.y successflil catechism teacher has learned by experience the practical value of clear, striking examples, which is nothing else but the method of analogy applied. The second line of procedure indicated b~ the Vatican Council is to consider the "mutual relations of mysteries." Thus a consideration of the relation of the Trinity to the Incarnation, of this to the Redemption, of this to the Mysr tical Body (to indicate only one .chain of mysteries) will astonish most of us by the abundant fruits of progress in knowledge of God. , The third line of procedure is a consideration of the "common relation of mysteries with man's last end." It too will delight us with the new superna[ural world it pre-sents to our wondering gaze. An Example An outstanding example of .the application of this method is to be found in the encyclical on the Mystical Body itself. This doctrine .is a strict mystery.involving very many other revealed mysteries. The main purpose of-the encyclical is to explain the doctrine. The entire first part is an explanation in three sections of the terms, ,Body," "of Christ," and "Mystical." The explanation of "Body" is an unfolding of the analogy of this Body to physical and moral bodies found amongst us. "Of Christ" is explained .by interrelating the mysteries of the Incarna~ tion, redemption, and sanctification to our union with Christ :for our eternal salvation. "Mystical" summarizes the two preceding expl~inations. Other mysteries involved 31i PATRICK M. "REc.~N Re~ieu~ for Religious in .the furtherexplanation are: union in faith, hope, and charity through .the Holy Spirit, the divine indwelling, and the sacrifice, of the Mass. An Application The" very intellectual life of faith we are treating is mysterious. It will not be amiss to apply what we have been l~earning from the° Vi~tican Council to throw new light on it. We shall employ an analogy. Suppose a sci-entist made a radar contact with an inhabited planet~ learning much of the nature of the place ahd its inhabitants. This scientist ~e would accept as an authqrity, studying with avidity the information he 1Sassed on. We would be most eager for mdre and more informati6n, ff by some chance" the ficientist enabled us personally ti~ communicatd in amystefious way with the ~uler of the. planet, we would seize every opportunity with miser's greed. Slow and imperfect though the method might be, we would l~atiently persevere, wqlcoming every new. bit of information, rejoic-ing that first crude ideas were being gradually clarifiedl Now the Church presents us th~ revealed facts of heaven, its citizens, its nature. As intermediary she guar-antees °the facts as ,revealed by God. The personal com-munication with God she makes.possible to us,~and, daily we speak familiarly with God, His Mother, the angels, and the saints. "We really live in .that atmosphere of the super~ nati~ral life, with God 'and its ~charac_ters growing more and more. real:with the passing of time~ Surely it all should~ be as ;~ctual as'any ~tadar communication'with a distant planet might be. : " ° '~ " ~ " ~' A East Applicatio~n But ,.rfght here on earth there is quite a bi.t Of heaven,," what with, the~. ~r.ii~ity ~indwellifig in our souls, the, Real Presence, the Holy Sacrifice. The Adoro Te of St. Thomas 312 September, 1946 How IS YOUR FAITh? Aquinas will furnish bur last application: Sight, touch and taste in Thee are each deceived, The ear alone most safel~l is believed, I believe all the Son of. God has spoken Than Truth's own word there is no truer token. If a blind man lived in paradise, how eagerly he would Hsten to every description and explanation of his surround-ings. His would be a very real world; and he would act accordingly, e.njoying every delight to the utmost of his limited capacity. In fadt' his very handicap would result -in sharpening other faculties" to chmpensate for his defect of vision. His prayer would be-ceaseless for full vision. his ~whole b~ing rejoicln~ at °every slightest advance to the goal. Now it is an astoun~dirig reality that every element of the beatific vision is so proximate to us. With Father, Son, and Holy Spirit dwelling in us through sanctifying grace, only mortal bodies and the obscurity of faith prevent full vision. This will come after we pass through the portal of death; but meanwhile immelisurable p~rogress toward vision is within our pdwer. T.he blind man is hopeless compared to us aided by God revealing Himself to us ceaselessly. How is 'Your Faith? In the light o~f all that has gone b~fore, we should be able to get a clear picture of the st/fie of our ow.n intellectual life of faith. ~re are halrdly in the class of those outside 'the fold for.whom God .means so little in faith and religion that freedom of reli~i.on means .the right to choose any re!igion you like. But if faith is mere words, a jumble.of words wi.tb no~.'ireality ~be~ind them, if praye~ is nothi~ng.but the droning of words, and spiritual reading a study of literary form and style, then God is'not a great r~ality in our, spit,] itual life. But perhaps many do actually glimpse a vague vision 31,3 PATRICK M~ REGAN of God as a great reality. Their faith Will still be weak unless daily they exert themselves constantly to keep in contact with "God revealing" Himself personally to them. This is our life's work and, faithfully followed, it leads to great heights. While checking the foregoing, we can also profitably~ examine our attitude towards the office of the Church and towards~ the function of steadfastness in our faith. All will be well if we find that for us faith is a first link with a supernatural world that is very real, and that through grace we contemplate that world, making God ever more real to us. In such a case we will welcome the helpful sug-gestions of the Vatican Council for studying mysteries, and the exhortation of our Holy Father to do this in a spirit of piety to promote our spiritual progress. In Case You Donq: Know ~Twelve years ago the Salvatorian Fathers inaugurated ~he devotion known as the "Priest's Saturday." It consists essentially in offering Holy Mass, Hbly Com-munion, all prayers, labors, sacrifices, joys, and sorrows on the Saturday f011owing the First Friday of each month for the sanctification of all priests and students for the priesthood throughout the world. Literature explaining the devotion in detail may be obtained from the Salvatorian Fathers, Publishing Department, St. Nazianz0 Wisconsin. "To de~,elop in souls a strong permanent devotion toward Our Lord in the Sacrament of His Love by concentrating attention on the Eucharist during thirty consecutive days," the Fathers of.the Blessed Sacrament organized a movement, which is now enriched with indulgences, fo~ the observance of April as the "Month of the Holy Eucharist." For full information wirite to.the Fathers of the Blessed Sacrament, Desk: M.H.E., 184 East 76th Street, New York 2, N. Y~ ~ new quarterly review, Catholic Action, is now published to provid~ for the special conditions, needL and opportunities of Catholic Action in India. The magazie is published at 2, Armenian Street, George Town, Madras, India. Ann.ual Subs.cription Re. 1-4-0. Our Lady's Press Mart, P. O. Box 122, Passaic, New 3ersey, offers gratis attractive "Go to Mass Sunday" ~tamps suitable for use on letters, packages, and so forth. Requests for stamps must be accompanied by a self-addressed stamped envelope. 314 On Reading a!: e Claude Kean, O.F.M. ~T CAN hardly fail to Strike the newcomer to religious life as odd--this reading aloud of pious books during meals. What, he wonders, is the purpose of it? Is it to expedite meals? Or to safeguard communal charity? Or to expiate the self-concession inherent in eating? Or, at least on fast days, to divert the mind from the menu? It is not long, of course, till he finds the answer: that, just as restaurants add music to meals for the consumer's pleasure, religious refectories add reading to meals for the consumer's profit. This profit can,. undoubtedly, be substantial. The refectory reading can draw our minds, after a morning or an afternoon of distracting duties, back from the perimeter of religious life to the Center; can "knit up the the ravell'd sleave of care"; can freshen our spirit and fill anew the wells of our motives. But it can do these things only if several conditions--quite .obvious, yet quite often ignored are posited. First, the reading must be heard. Normally, it will be heard if the reader observes Father Pardow's simple rubric: Open, your mouth, and,read slowly. There is the whole crux of the matter. A lectern, rightly placed, can help; and, in large refectories, a public-address system can help even more. But, as trained actors have proved a thousand times over in whispered lines, the audibility of a voice depends not primarily on bigness of volume, but on sharp-ness of diction. Barring marked impediments of speech, then, there is not one reader in the religious community who cannot be easily understood if, in the phrase of Canon Sheehan, he will "~bite off:. his words, as riflemen bite their 315 CLAUDE KEAN Review for Religio'~s cartridges,, and chisel:every~ consonant, and giv~ full scope to every vowel. Nekt to ~nunciation comes .interpretation. It would seem that, under this heading, a curious tradition governs mu~b bf our refectory reading:xhe traditiori°ofut'ter~.imp~r~: sonali'ty. Perhaps from"promptings~of humility, we'strive to sou:nd not like ourselves Or. lille any recognizable person at all, but like some generic concept of a religious. To that end we affect a voice suggestive of a~cold in the head: a voice - that is toneless, lifeless, remote, altogether detached from its posseskor; a voice that, shorn of allaccidents, comes forth before mafiklnd as a, sheer essence. We read .every word like every other word. We reduce all the author's thoughts " to a common denominator of impassivity. His challenging ~question-marks and his indighant exclamation-points w.e turn ~like'into prosaic periods. If dialog odcurs, we flatten it into monolog. If we come to a passage of poetic beauty.- we read it as dispiritedly as though w~ were reading the cdnstitutions of the community. And this is.passing strange. An hour or two ago, in a classroom, We read aloud a story so imaginatively that our young listeners hung on our every word; and now, inca refectory; we read aloud another story, or at least another book, so'perfunctoriIy that our religious hearers nod' over their plates. Why the sudden declension.from Dr.Jekyll to~'Mr.' Hyde? °WSy the horreht change~ fro~ entirely natfiral reading to entirely unnatural chanting? from a "stylethat vivifies a text to a style.l:hat embalms it? We .are, indeed, not to "tear passion t6 tatters" in our reading: we are not to over-read. -~But neither are we to under;read. Good reading is nothing but intelligent reading. And religious self-effacement demands neither the privat.e nor the public abstention from the. use of intelligence. The Horation precept still' holds: ""If you want me ,to 316 ~epte~nber, 1946 ON READING AT TABLE weep, yoti yourself" must-first grlev .'- The :interested listener still 15resupposes'the interested reader. A,nd, instead of a. drably~ ascetic feature of our daily schedule, what a profitable and pleasurable pastime might our table reading become if all our readers were, to read, not "in.,mournful numbers," but,in~tories thatovariously "echoed the sense" Of what. they read! Much of the prosperity_ of reading, it is true, depends upon the book: And 14ere let superiors remember that books, like music, fit particular purposes and occasions. Bach and Beethoven and B'rahms are masterly music indeed; but, as tests have proved (as though proof were needed!-), they are not good dinner music:, The subtlety of Bach~ tl'ie e/no-. tional inten~ity~of.Beethoven, the massiveness of' Brahms impede digestion, instead of promoting it. On the other hand, Strausi is ggod dinner music:~ for the most part light-some; melodious, and not too profound. In'a similar~ay, many books of devotion, :though in themselves excellent;-are not good table reading. -Contro-versial works aye not, nor are scholarly works of apologet-ics, nor are solid treatises on asceticism. Close concentration and happy digestion do not get along well together. Saint FranCis de gales, .for "that~ reason, advises against mental prayer ~immediately after a. meal, "before digestion-, is adxianced;" .citing.~not Only the diffidulty of concentration when-ori~:is "heavy .and drowsy," but the positive danger to.14ealthinoit. And is it hot at[ least conceivable thxt.some off,the stomach ~disofde'rs n'ot uncommon.among religious can~be~ofra~ed0to the tieayy.literary fare.serv_ed at our m~als.: thd .bookS:of unrelenti.ng s¢tf-an, alysis,.~the pon~derousotrea-tises on ,th~'~irows,; the.~un.relie.vedly.,statistical bi~graphi~sof the'saints? ~ ¯ One mother superior told the writer not long ago that, weary of high and dry books, she had appointed for table 3 CLAUDE KEAN reading an excelleiit novel by an excellent novelist, White Fire, by FatherE. J. Edwards. S.V.D. Though a few rigogists in the communiyy frowned at the, innovation; the majority of the sisters rejoiced. Here, for once, was a book to which they could listen without effort; indeed, a book which they could follow daily with bated interest and yet not without genuine spiritual profit. From the trials of a real flesh-and-blood nun, "Sister Agnes," they derived more practical wisdom than from whole libraries of abstract ascetics: Would the ~xperiment of that superior not be ~orth duplicating in al! communities? Is it against a book that it excite interest? that on occasiofi it even provoke good-humoredlaughter? Must we eoer eat our bread in serious-. nes~ and sorrow, as though joy w~re not a gift of theHoly Ghost? If Our Lord "taught in parables," is it undignified for us to listen to parables in the form of religious nov.els? If almost every word that He utterid was fringed with the pictoriM and often even the poetic, do we indulge in unseemly leyity by preferring the colorful and concrete religious bool( to the vaporous and abstract? We,live in an age of excellent, Catholic writing: of first;rate biographies[ such as .Walsh's Theresa of Aoila. Feeney's American Woman, Maynard's Too Small a World, O'Brien's Enter Saint Antl~on!1,~Sargent's Mitri, Repplier's dunipero Sera or Mere. Marie of the Ursulines; of well-Written novels, such as'those of Benson and Shee-ban and more recent writers like Edwards; of attractive works of apologetics, such as thoseof Chesterton and Lunn; of Nell-edited Catholic rnagazines and papers, replete with articles of current "interest and importance. Why, in the midst of such plenty, should we keep to a starvation diet? 318 ' Preparing t:or t:he Lay Apos!:oh !:e 3ohn A. Hardon, S.3. SOME time ago, one thousand Detroit public high school students and their teachers filled the Rackham Memorial Hall to listen to the devout recitation.of the Hail Mary! The Ave Maria was part of a dramatic story a young man was telling about a Canadian commando who seems to have been miraculous!~ cured of blindness by our Blessed Mother. o How did such a Catholic subject as. devotion to Mary ever get a hearing in a public speech exhibition? before an auditorium full of non_-Catholics? and .the whole affa~ir sponsored by a large secular university? The answer-is: Catholic Action through t~e Sodality. We must all be aware of the interest manifested by the late Holy Father and by the present Pontiff in the forming of a lay apostolate and of their wish that the Catholic school be made a training ground for such an apostolate. These facts were made quite evident by the letter to the superiors general of all religious institutes on the "Pro-motion of Catholic Action.'~' This letter, written in 1936 by the Cardinal Secretary of State in the name of Plus XI, was quoted in full in REVIEW FOR RELIGIOUS (September, 1945), and was accom-panied by a very complete commentary by Father F~fincis B. Don-nelly. It is one thing to know the fact that the Holy See. wishes our Catholic schools to be a training groun~ for the formation Of lay apostles; it is quite another thing to determine the meang o~f accom-plishing this purpose. Space fdrbids our giving ~ here an extended study of all the different ways in which training lay apostles can be integrated into the regular program of a Catholic grammar school, high school, or college. There are many methods of doing this:, and the teacher's own ingenuity will suggest scores of ways besides the one here detailed. But the writer's experience is limited to the effective-ness of one method of" dovetailing Catholic Action with Catholic education. The method in question is extra-curricular speech wbrk in high school elocution and debatifig. Elocution in its variant fo~ms---oratory, declama'tion, and dra- 319 JOHN A. HARDON Review for Religious matic dialog has long been recognized as an excellent medium for "d~vel6}ing the-intellectual and emotional talents of young students. But it can b'e much more than that. It can become the instrument f~f~aining"them tO give'that evidence of the faith within them of which we'American Catholics are so sorely in need. Once a teachdr df eloquence becomes convinced that his or her trainees can be inspired by higher ideals than mere excellence in vocal expression, then what began as-at~ elementary ~btirse in speech:culture become~ overnigh~'~ dyn~'.mi~ an~t almost r~sistless force of tl~e 'apostolate. No secular sub-jec(, be'it ever so nbble, has the power ofqhspiring young minds with ~the s~me enthusiasm that is evoked by the simplest truths of our ¯ Catholic 'faith. But there is more than inspirational value to this change of atti-tudd. As soon as a definite apostolic turn is given to elocution sub-ject matter ~nd technique, oppdrtunities will be found without even lookir~g'for them top~ut the ammumnon°t9 immediate use. In many ci'ti~'s tl~er°~ are forensic l~a.gues with mixed Catholic and non- Cat.holic membership. Ih such places Catholic studenf's have all the room they.w.ant to give express.ion to the ideals and principles of the religion th,ey profess/ This does not mean that every elocution, piece ips9 fdcto becomes a vehicle for Catholic propaganda: but it does ,mean that eyeiy speech cariies.enough of the substance of the faith to impress the ndn-Catholic 'audience that, "Here i~ something dif-fe'rdnt. It's good:and it's Catholic: ': " 3~V'hen,. for ek.ample, a young man gives 'a,n' oratorical piece like "T'h~ Easter 'Message from Co'r~regidor~'' even the most blas~ are bound to li~te~n sy~mpatbetica, lly. He quotes, the words of the an-nouncer of the Voice ~'o~ Freedom thht" fateful Easter morning of 1942: "People of the Philippines, .do nbt despair. Your deliverance is near at hand. Likh your Mas~t~r before°':you, you have been betrayed into the hands of your enemies. Like your Lord and Mas-~ tel you have been beaten and tortured and put to death. But like Him tOO, you will soon rise again to a glory and a peace that you have never known before. People of the Philippines do not despair." When words like that are spoken,, it doesn't take a Catholic or iven a Christian to appreciate the depth of human, feeling hidden behind ihem. But the important thing for our purpose is that they were_ originally spoken-by a devout Catholic, Colonel Romulo, aide to the late President Quezon of the Philippines. And they carry the sub- 320 September, 1946 PREPARING LAY APosTLES stance of a penetrating truth: the rederfiption of mankind by the death of Christ on the, Cross. So much for elocution as a suitable medium for cultivating~the apostolic spirii in our students by .giving them first hand oppor-tunities of'putting this spirit into practice. Another means'that has _been found even more effective in this respect is interscholastic debating. As an outlet for Catholic ~Action, debating is~only just beginning to be exploite~d .by our teaches of forensics. A case in point is the State of Michigan where out of two hundred high schools in the'forensic league all but five or so are secular institu-tions. .This argues to~ an oversight somewhere. Either the p~blic schools are~ misguided in the emphasis they place on" forensics, or we Catholics have not yet come to realize that there are more than~ edu-cational possibilities hidden in this field. It may sound romantic to talk about high school teensters,getting up in a ~ublic forum to defend some elemental troth like the charity of Christ in a godless world. But they doit. The aildience may be indifferent or unfriendly, and there is always the clever witticism to take from "the gentleman on the opposition." This offers no diffi-culty at all. The teensters enjoy the smell of battle aiid soon develop a cast of mind that practically nullifies a purely secular approach to'any stibject, political, social, or economic. Many examples could be given to illustrate the effectiveness of debating as an entree into the lay apostolate. On one occasion, during a city wide tournament, twelve of our debaters were defending Pope Pius XII's Five-Point Plan for World peace.Their opponents were eight ottier groups of high school students from as many dif-ferent secular institutions. One of the coaches openly criticized the program our young men were following: "Cut out that religion stuff. R~ligion is all right iri church, but it has no place on a debate platform. If~you want to get any decision from the judges, you'd better change your method of argument. ,You'll never win a debate that"way." Well, he was wrong; because the young Ciceros not only Won a debate but ran off'with the whole.tournament. Another timei~while debating with an out-of-town fsublic school on thd'question of a federal world government, the,first speaker on the affirmative did not defend.the affirmative. He brok~ into a tirade that lasted ten minutes, defending a world order in ~vhicb the Providence of God woul~l' not"be recognized. "What has .religion got us any-way~ Nothing but wars 'and misery: After all, we are masters of 321 JOHN A. HARDON Reoieto for Religious our own destiny. Let us work out a plan of world peace in which every notion of a power higher than man's will be scuttled." This might have beeh ranting nonsense, except that the poor fellow was dead serious about what hewas saying. The logical thing for our first speaker to do was to forget all about his own prepared talk 'and answer the blasphemy. So be spent his ten minutes of allbted time defending, not a substitute for a world government, but the recog-nition of Almighty God in the world which He created. Incidentally there is a peculiar significance in th~ choice of sub-jects or resolutions for. interscholastic debates. Individual schools do not choose a subject but the choice is made for them, apparentl~, through the National Educational Association and according to the recommendation of the Federal Government. Only one subject is given out each" year. It is the same for all the high schools and col- . leges throughout the country, As a matter of policy, the annual debate topic is being discussed in Congress during the very time that student polemists are threshing out the subject among themselves. All of th~s is part of our democratic system, whereby national issues are first ~ired among thg people before official action is taken upon ¯ them by the government. This emphasizes the.importance of our Catholic schools' . taking advantage of their democratic privilege to instil some of the principles of Christ into the minds and hearts of those who hardly know Him. And along with this positive indoc-trination of others, the students are training themselves to become what the late Holy Father made bold to call, "Bearers of light, helpers of the Holy Spirit, auxiliary light-armed soldiers of the Church."' A word is in place on the ranks from which the young men' were drawn for this basic training in the apostolate that we have reviewed. They were Sodalists, actively interested in promotiiag the apostolic aims of the Sodality. Many of them were members of a local Catholic Action cell where they received the backgroflnd and inspiration necessary to appear in public as youthful exponents of their faith. It took courage to do what they did; but the courage was never lacking. Sometimes their efforts were repaid with the high compliment of imitation. They might come back to a return engagement in debate and listen to the opposition non-Catholic, of course defending -the Pope as" an authority in politics and the social sciences. , An objection might be raised that it is time enough to introduce Catholic students inl~o the lay apostolate after they have finished their 322 September, 1946 PREPARING LAY APOSTLES formal studies. Then too there is the question whether the secular clergy and not religious are to take the 15fimar~r'.and~almost exclusive initiative in the promotion of Catholic Action. To both these ques-tions we have the authoritative answer of Plus XI in~his Apostolic Letter to the Brazilian hierarchy, October 27, 1935. His words deserve to be me, moriz, ed ~by every religious who is sincerely interested in th~ apostolate of the laity: "Surely the most p6werful and far-flung support o~f Catl~oli~ Action may be expected from the numerous religious institutes of men and vi'omen wl~ich have already rendered such signal services to the'Church . Religiofis men and women will he!p'Catholic Action in.~a very.spec!al way if they strive to prepare for it from their earF, est years the boys and girls whom they have in their schools and academies. These young people should at first be g~ntlV drawn to a desire for the apostolate, and then should be steadily ~nd earnestly urged to join the associations of Catholic. Action; and ,where such associations are wanting, they should be promoted by the religibus tb~rnselt~. Surely there is no bettdr way and no better opportunity for training young people in Catholic Actioia, than those which exist in schobls and cblleges.~' -One las~"pbint needs to be cleared up. The objection might be made that our Catholic schools already have as many organizations as the student body and teachers can manage. More additions would be useless'~here they would not be a positive.burden. In any case, there is no rriore room for organizations of a spe.cifically apostolic, cl'iar-acter. It will have been noticed in the present review of "apostolized'" speech activities that they were first and foremost,a sodality activity, o In other words, promoting the work of the apostolate among our students can and in most cases.should be the immediate work of school organizations which are riot. 0penly and avowedly "Catholic Actionist." Pius XI is explicit on this point, in the letter which he wrote to the Hierarchy of Brazil iff 1935. Touching this very ques-tion, he says: "Thus also the associations and institutions which have for their purpose the spread of piety, the teaching of Christian doc-trine, or any other form of social apos~01ate, will bec6me ai~xiliary forces of Catholic Action. and without departing in any way from each one's peculiar sphere, will happily secure that concord and har-mony, that organized co-operation, and that mutual understanding, which We have ceaselessly recommended." 323 . ur Lady s Rosary . A Adam C.-ElliS, S.J:,, ". "- ~ . . ~ " ~C~6BER is. t~e', month~ p~ OuE Lady'~ Rbs~ry. Throfighout ~the Catholic ~world pri~st~,,-,.rgligio~s~ and men and~women of,every walk of life vie with ~ach other to,do honor to ~Our Lady by the daily recitation "0f the ros?ry? R may be hel~ful-~as-a ~timulant ~'for 6u~ ~evo~i6n,~'t6~re~all the 6rigin, hature; and onditi6ns of this p0pp[ar devotion. , . .~ ~ . . :, ~- ° ~" " " o The Our Father ¯ T~e most . precl,o, us of~fie 3ral pr ~r~ ~n t~ tr~as~r tb~.~Ch~r~h ,is un~oubt~)y th~ Q6r.Fath~T. ~Cbri~t Him; s~l~ taught this prayer to His,disciples when they ~arn~stly as~d~Hxm.: ;Eord~.;~acb' 6s to pray,~ ~wn as ~ohn~likd~is~ ta~t,~i~ 'disqi~l~s" (U~k~ 1'i": '1~) :~" '~nd'th~'~t~Xv%~ ~or~-s Prayer as g~wn to.us by Saint Matthew m hxs Gos-pel'S( 6:9-.13) became the daffy prayer ~, tile first.Chns~ fiansz.as, w~ll,as,~o~ alhth~ ~a.kh~Ldo~-,.through ,th~ ~n~ "" I( We f&~ll'that :6~"~t3 the~l~ttdr half'of ~ntur~, ~h~ ~h~ art ot p~ntmg. ~s ~nwnt~d, ~only th~ nob~l~t~ could r~ad.an~ wnt~, a r~. not surprised; to l~arn that,th~ p~i~cip~! d~vo~ion~ ~a~th~ul~ at~.larg~was.,th~ r~p~tition~o~ th~ Ofir Fath~i~ th~ 9~ghth c~ntury, th~ p~mt~nt~als, .or books.r~lat~ng t0 p~mt~nts, pr~scr~o~d, var~ous p~nanc~s ot tw~nty,,,ntty, o~ mor~ Pat~r.Nost~rs. ~gain, in th~ cours~ o~ th~ early.c~n-turi~ s o~"t~ ~Middl~ ~.g~s~ w~n-.th~ lay 'brothers "in r~ligious orders b~cam~ .distinct ~mm'~h~ choir mofiks~ th~ ~orm~r, who w~r~ illiterate, r~cit~d on~ hundred and fifty 324 OUR LADY'S ROSARY ISater Nosters in~plhce'ofithe one.hundred hiid fi~ty psalms which were recited .in choir.as part ,of" the~DixCine O~ce. O~rig'in' and U~e of P~r B~ads use of One and the same prayer spon-a methqd Q( counting ~the number of p~ayers recited. At ~st ~e count was kept o~ one's fi~- gers. Then ~he Fathers of t~e ,Desert, following t~e example of St. Anthony, t~e F~rst Hermit, collected a.num-ber of pebbles and laid,them aside one by one as they recited t~e~r prayers. In the West th~ uAe of pebbles was soon replaced by gg~ins of bernes, seeds, bone,~or ~ood, ~attache~ to ~ach other by a cord. In~.the course of time such a string~of grains o~ beads was c~lled a paterno~ter~since it~ .~as. used ~o~t freq~e~ptly~ for the. recitation o~,,the Our Fath~r.~ .In ~be thirteenth centut~ the ~anufac~urers o~_ these,, articles. ,. ~ere known as paternosterersi and, almost everyx~here~ i~, Europe ~hey formed a recognized craft guild of consider. hble importante. P~,t3rnoster-Row in ~ondon preserves the memory of the strest in which th~.ngl~sh craft-fellows ~o~regated. That such beads ~ere in use in the ele~en~lf century is evident fr~ M~lmesbur~-who relates that the Countess Godiva bf Covehtry (circa 1075) left by w~l(to the ~statue of a certain_ monastery."the,,ci[clet 0f precious stones wfiich she. had.threaded on a cord in orderthat fin-gering them qne aft~ a~other Sh~ might count-tier, prayers exactly.'~ .The ._~ilit~rY ~orders, ~otably the. ~nights Templar of St. 3ohn, adopted the paternoster beads as p~art ~f.~he,e~uip~ent of hY members., The~e paternoster beads were also.,used ~by ,the laity in general and were,openly, carried as a s~gn~ of penance,, espdcia~ly bY b~nds of pilgrims who v~sited the ,shrines,~ churches, ~and other holy places, of Rome in procession: ~ : -" ~ 325 ADAM C. ELLIS Review/:or Religious "'Ave Maria" _or "'Hail Mary'" The .Hail Mary owes its'origin to certain pious persons who joined the words of the Angel Gabriel" with those of St. Elizabeth to form a greeti~ng and salutation in honor of the Mother of Christ, hence the name-"Angelic Salutation." It was .repeated many times in succession, accompanied by genuflections or some other.external acts of reverence. Thus a contemporary biographer of St. Albert (died 1140). tells us: "A hundred times a day he bent his knees, and fifty times he prostrated himself raising his body again by his fingers and toes, while he repeated at every genuflection: 'Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women, and blessed is the fruit of thy womb.' " This form constituted the whole of the Hail Mary as then said, and"the fact that all the. words are set down in this biography seems to imply that the formula had not yet become universally familiar. But by the end of the' twelfth century it was in common use in many parts~ of Europe. Pope Urban IV, who died in 1264, granted an indul-genc~ to all Who added the'words ",Iesus Christ, Amen" to the form quoted above. It was in this form that~Thomas ~ Kempis recited the Hail Mary at the ~nd of the thirteenth cent.ury. The second half of the Hail Mary begins to appear in the fourteenth and fifteenth centuries. St. gernardine of Siena added to the Angelic Salutation the words: "Holy Mary, Mother of God, pray for us.sinners;" And at the end of the fifteenth century, in an ordinance of the Arch-bishop of Mayence (1493) the longer formula, "Holy Mary, Mother of God, pray for us now and at the hour of our death, Amen" appears, perhaps for the first time. The complete form of the Hail Mary, as we have it .today, was included in the various breviaries used by the diocesan 326 September, 1946 OUR LADY'S ROSARY i~lergy and by the religious orders, though occasional ~light variations in form are found. This complete form is recommended b~r the Roman Catechism in 1566. It received final approval when Pope St. Pius V, in'the new edition of the Roman Breviary promulgated by him in 1568, ordered it to be recited by .all priests before the singl~ canonical hours, together with the Pater Noster. From tl~e breviary the complete form passed into general use ~amo~g the faith-ful. Rosary Beads As we saw above, the paternoster beads were used by the laity as a substitute for the Divine Office, and for this reason were sometimes called "the psalter of the laity." At the 'beginning bf the eleventh century, the custom was introduced of adding the angelic salutation to the Our Father, and for a while some of the clergy, religioias, and laity recited 50 or 150 Pater~ and Aves on the paternoster beads. Gradually thecustom of reciting 50 or 150 Aves only on the beads came into vogue, and it was probably this form of prayer which was popularized by St. Dominic at the suggestion of the Blessed Virgin. 'The Roman Breviary, in the fourth lesson for the Feast of the Most Holy Rosary, tells us ~hat when the Albigensian heresy was devastating the country of Toulouse, St. Dominic earnestly besought the help of Our Lady and Was instructed by her (so tradition asserts) to preach the Rosary among the people as an antidote to heres.y and sin. That this form of devotion was known before the birth of St. Dominic is clear especially from two sources. The first is the so-called "Mary-legends" according to one of wl~ich, ~ating bac~k to the early twelfth century, a client of Our Lady who had been wont to recite one hundred and fifty Ayes every day was bidden by her to say only fifty, but more slowly. Again 327 ADAM C. ELLIS Review for,Relioious iu~,the~'~twelfth centur¢ this form bf prayer was, recom-mended' to, the.: anchoresses of~ England-and practiced by. them, as aplSearg from the ancient Ancren Riwte which was written~abotit the middle of' the ~tw.elfth centur~y. In th~ course of:time the one.hundred and fifty beads ivhich the Ave'Maria was recited b~came distribute'd into decades~ or' seriesof ten, separated from one another by a large,grain or bead on which is r~cited a Pater Noster; and by the middle of th~ fourteenth century the use of such beads had spread rapidly. In 1469 Sixtus IV called these beads the "Psalter of Our Lady" and encouraged their u~e by grantin~ ind~ulgences. The° religious orders, notably,~, the Benedi~ctines, .t_he Cartbusians, and the.Dominicans, retaingd the use bf the b~ads made u~'~f fifteen dedades. But amon~th~e,faithful-the, o smaller beads o of. five decades., became;., popular., in¯ .~ the~ c~ourse ot~time~ The Gloria Patti .wa.s-added to each decade 9~n1~i in,~ the seventeentfi ce~n.tu~ry in Italy. The custorfi o~ reciting; the Creed, a Pater, and .three Aves a! the:beg!nnil~g of ther~s~ary, i~ l~udai~ie'; but it . is . not necessary for the g~ining of~any ind~t~lgences. It originated in Germany,'-fir~t by ~cii~i.n~ ,the Creed at the beginning, ~o ,w,bich was,a.d~$,d, about the middle Of tiae 18tb century~, a~ Pa~ter,,, and three Ayes for an increase in the three t.h,eo, logical~ virtues.-- faith, ho~e,o.~and cha~rity. In Spain a~d in Spanish spea.king countries, the Creed, Pater, and three Ayes are addedat the end of the rosary. Meditation on the. Mysteries ,.~ . Thus in its external form the rosary was established little by little; and' it was a long time bef0re.,the custom ~f meditating on the mysteries of Our Lord's ~ind Our Lady's' li~res.while saying it,was introduced.~ At the beginning of the fifteenth century a Carthusian of Wreqes is-~aid to have 328 September; 1946 OUR LADY'S ROSARY "first introduced into '~the: rosary a~mystery of. the-lives~of Jesus and Ma.ry by ~a, ddi~g,~some w~ord~ to the end of the first half .of the° Hail,Mar~;~. His "ros~ar~ ~as composed of-fifty, Ayes arid fifty mysteries. ~ ~s still done ~n Germany and other ~arts of the world today, the firstAve ran thus: ,.-Ha~l Mary, .full of .grace, the Lord.~s w th t~ee, blesped ar~ thou amongst )vomen, ~ndblessed ~s the frmtof thy womb, Jesus, whom, by the message qf.-the angel,~thou didst c0h: ce,ve of the Holy G~ost, Amen. Th~s innovation met w~th a hearty reception and was taken up by the faithful. ~]an ~ Rupe,,~ famous D6~nlcan preacher, CbmpoSed one hun-dr~ d ~and fif[y phrases one for each of t~e Aves of Mary s Psalter. Later these numerous mysteries were lessensd, an~ a~gq~ the year 1500 the Carthus~an Landsberger guid~.f0r the ~i~a~ion 0f ~e~r o~sary (of fi~e dec~des)' "in Wfii'ch ~e.ass~g;s'~o the:first ~tW~'decade~ the m~ditation on the p~incipal joys'6f'Mhry; for ~h~ twd fol10wing, the" meditafion on the sorrows of Jesus and.Mary; and f6r the fifth, ~he mgs~e~es of'the glor~ficatioff'~f Jesus and Mary. In 1483 we find a~'r~sary bf fifteen mYsterieso~ly~ne mys~er~6; ~each decade;" Und they c0rr~spond with Our present m~gtefies ~xqe~t for the ~last, which was the L~st Judgment instead of the Coronation of Our Lady. In~ 152:1 the D6minican, Albert 0~ Ca~tell6,:phbli'~hed ~in Italy his book 6nth~ Ro~afy.~ In it~he' indicates ,various ~ethods'6f'- saying ~he rosary; among others, that of the fifteeff teries in actual ~use today . ~ ~ In his Bu.lk0f September 17,: 1569, P0~e St.~Piu~°V for~he'first ~ti~e 0~ei~l~y~efitions meditad0n on tbe~li~s of~Chrb~'"~fi~::gf H~s M0~ber t0'~ be .m~de ~whiie :s~.in~.~th~ rosary-. ~:H~ states'.~Bat~.~p to tfiht't~me~med~tat~bn~on mysteries was not required; but he also a~rms tha~ from that d~y on'fifteen':Pat~rs ~with,dne hundred and fifty Ayes, distribute~,~in decades~ with ~editation on.rthefifteeh ~mys~ _ 329 ADAM C. ELLIS ~ Review for Religious teries, constitutes the rosary essentially. Indulgences for Saying the Rosary " The Official Collection of Indulgences, ,published by the Holy See in 1938 under the title Preces et Pia Opera lists the following indulgences which may be gained by .any Catholic who recites the rosary, even though the beads used are not blessed (No. 360) : 1. An indulgence of five years whenever a third part (five~decades) of the rosary is recited with devotion; " 2. An indulgence of ten years, once a day, whenever a third part of the rosary is recited in company with others, whether in public or in private; also a plenary indulgence on the last Sunday of each month, provided the rosary has been recited in common at least three times in any of the preceding:weeks; confession, Co~munion,'and a visit to a church or public oratory is also required to gain this plenary indulgence. 3. A plenary in~tulgence, on condition of confession and Communion, is granted to those who piously recite .a third part of the rosary in the presence of the Blessed Sacra-ment, either publicly exposed, or at least reserved in the tabernacle. Note one: The decades may be separated, provided the entire rosary (five or fifteen decades) is'said on one and the same day. Note tu~o: If, while reciting the rosary, the faithful are wont to use a pair of beads blessed by a. priest of the Order of, Preachers, or some "other priest having special faculties, they may gain other indulgences in addition t6 those enum-erated above. Thus far the Official Collection of Indul-gences. It may be well to mention here that ordinarily one can-not gain various indulgences attached.to one and the same 330 September, "1946 OUR LADY'S RO~ARY pious worl~ unless.one repeats the pious work for each indulgence. However, in virtue of a privilege granted by Pius X on Jurie 12, 1907, one may gain not only"the indul2 gences mentioned above but also the Dominican and the Crosier indulgences provided the beads have been specially blessed for these latter; and on February 17, 1922, Pius XI included .the Apostolic Indulgences. Jt would take too long to enumerate all the indulgences which may be attac.hed to rosaries by way of a special bles-sing. Suffice it tc; say here that the Dominican blessing enables one to gain 100 days indulgence for each Pater and Ave;j the Crosier indulgence, 500 days on. each bead. Conditions for Gaining Indulgences To gain the indulgences one must observe the following conditions: 1. One must hold a rosary in one's hand and tell the beads as the Aves are recited. This is the general rule. How-ever, if two or more persons recite the rosary in common, it suffices that one of them use a rosary to guide the recitation; but the others must abstain from all external occupation which would imp~d~ interior recollection and unite them-selves with him who holds the beads (S. Congregation of Indulgences, January 22, 1858). This condition was explained and mitigated by another rescript of the same S. Congregation (November 13, 1893) to mean that the faithful need not abstain from certain small manual tasks which are sometimes performed in .religious h6uses during the common recitation of the rosary, but only from those occupations which impede interior recollection. Even in the case of a person saying,his rosary by him-self, Pope Pius XI (October 20, 1933) "deigned to grant that, whenever either manual labor or some reasonable cause prevents the faithful from carrying in their hands 331 ADAM C. ELLIS Reoieto.[or Religio~s according to prescription, either, tbe-rosary,.'or,a crucifix which has been" blessed for the" g~iining of indulgences of l~he~.r6saby or,of ,the ~,rYray of the C, ross, the faithful ma'y gain. those indulge/aces, provided that, -during~ the recitation of the prayers in ttuestion., they carry with them in,any way,the rosary or crucifix " 2. One must m'editate On the mysteries of the rosary. This was first prescribed by Pope St. Pitis V, and was con-firmed by'Pope" Leo XIII in his Bull,on"theMost Holy Rosar~r (No. xiii). Hence. as Leo XIII~poiiated out, one must meditate on the mysteries prescribed,, not on other great truths, for example the four last things. Nor is, it sufficient to meditate on only one or two of these mysteries during the ~ecitation'of the entire ro~ary. " 'In order to'facilitate the m~ditati0n"on the mysti~ries of the rosary, the custom has been introduced of ari'/it3uncing bfiefl~r, eitlSer .bef~r~ eacl5 ide~ade; or~ after the' firsv?part of each Hail Ma~y/the-mystery of tha( decade.~ Both methods aye usi~ful; 15iat'.'. fleitlSer :is- fiecessi~ty ~f6r gaining~the indul-geflces, ~in~eito~uffices to¯ c6flsider ~h~ m-~csteries ~mentally. " Pope Be~aedict'X~I:I in hi~s coh~ti~ution Pret[osius, ~May 26, .1 727, de~lares that. Simple,pers0ns wtio are incapable m~ditati.rig off the myste'ries 'fiaay conthrit themsel~c~s with the deVou[ reditation of the ro,sa~y in. °order to giin th~ indtilg~rice's: he "adds, nevertheless," hi~-ex'p~ess ffish°th~tt such persons ~raduaily~fbrm the habit.,of meditatin'~ on hol~ mys~fies?ofoOur Redee~e~r-and6f His Bl~sed M6ther'~ con formably" to the purigose of the rosary." In: practice,' a - sincere effort t6 meditate; even if the effort fails, suffices ~ to gain the indulgences." For~ the gainiiig ~f~th~ Crosier/and Brigittine. indulgences, meditation on the mysteries is not required. . " ¯. -Among' the faithful who ,recite the ,rosary of five decades every day the custom has established itself of medi- 332 September, 1946 OUR LADY'S ROSARY tating°ori the joyous mysteries on Monday and Thursday; oh the sorrowful rdysteries on Tuesday and Friday; and'on the .glorious. mysteries on Sunday, Wednesday and Satur-. day. During!Advent one ,may meditate on the joyful mys-teries on Sunday~, -during Lent on the sorrowful mysteries~ 3. Thebeads Used must be of solid material,, not easily broken, Otherwise indulgence~ may not be attached to them. Glass or crystal beads may be used, provided they are solid an~d compact, (S.~ Apostolic Penitentiary, ,December 21, 1925)" The indul~gCriees'~ are~attached to the grains or beads, not to the' cbainor cord which-holds them together. Hence a pair of beads may be restrung in any order without losing 4ts indulgences. A broken bead or two may replaced from-time to time, since the indulgences are put on the beads of the rosary as a whole. Our Lad~t'~s Garland of Roses The word "rosary" means a garland, wreath, or crown of roses. An early legend, which spread over all of Europe and penetrated even-to Abyssinia, connects this name with a story of Our Lady who was seen to take rosebuds from the lips~.of~ a youpg monk, when he was reciting Hail Marys, a~nd to weave them into a garland which she placed uppn her head. Devo.ut clients of Mary like to think that the five joyful mysteries constitute a garlan.d of white roses for Our Lady, the ~sorrowful mysterigs .a garland of °red roses, and the .glorigus mys.t.eri~es a garland o~ g.olden roses. -, .LAndiOur ,Lad~r ha~ show.nher"appreciation.of this devo-tion ~y giv. ing,o,her:protection,to.the Church, at large as well as to~individual memb~rs.ino:every walk¯ of ,life. ,.P0pe St: Plus V-~.~ttributed to her. inter~ession~.~gained, through the public recitation-6f th~ rbsary, by rhembers~of the.~R-osary Confraternity marching through~th,e:,streets ofoRome;, the gte~at~,v, ictory~.0f~ the ~Chtistian forces ino:,the" Battle of ADAM C. ELLIS Review for Religious Lepanto. This battle, in" which~the sea power of the Turks was brok'~n forever, was fought on the first Sunday in October, 1571. In gratitude for the victory, ,,the Pope ordered that a CommemOration" of the Rosary be made each, year on that day. Two years later, Pope Gregory XIII, at tl-ie request 0f the Dom_inican Order, allowed the ,feast to be celebrated in all churches which possessed an altar dedicated to the Hol.y Rosary. Similarly, after the great land victory over the Turks at Temesvar in Hungary on August 5, 1716 (the feast of Our Lady Of the Snows),.,Pope Clement XI ordered that the feast of-the Most Holy Rosary should be celebrated throughout the Universal Church, since the v.ictory was attributed to °the recitation of the rosary by the whole Christian world, as ordered by the Pope, to invoke Our Lady's aid in behalf of the Christian troops. When Our Lady'appeared to Bernadette at Lourdes and -to the children at Fatima. it was not by chance°that she held a rosary in her hands and taught them to recite it, telling them that she would bring peace to the world and to the hearts of herdevout clients'if they practiced the"de~cotion of the.Rosary. Today the Turks are no longer besieging the ramparts of Christendom, but a more "formidable enemy, modern pagan civilization, is threatening not only the Church at large but the hearts of her individual chil-" dren. Hence the need of an enthusiastic revival of the devotion of Our Lady's Rosary. Religious can contribute their share to this revival by renewing their fervor in regard to this devotion, and by inspiring their charges, young and old, with a love for Our Lady's Rosary., To attain this objective, it is .suggested that the various letters' and writings of Pope Leo,XHI on the devotion to the Rosary be read in the refectory or for spiritual reading during the month of October. They have been collected and edited in 334 Septernb~er, 19 4 6 QUESTIONS AND ANSWERS English by "Father William Raymond Isawlor, O.P., and are pub!isB~d by tile St.~Anthony Guild Press, Pate~s~on, New 3erse~: Tile beautiful ,encyclical letter of Pope Plus XI on the Rosa'r~y "i-nay also be-read with p~r0fi~.,~ It appeared in-an English translation ifi the Catholic Mind, November 8.1-9 3 7., -.Our eonsfitutiohs state: "In order that~ they be valid, confessions of ~ellcjious women mus:f be made in a place lawfully deslcjnated for the con-fesslons of women.~'- What. is the superior to do if the retreat master orders that all the confessions will ~be heard in the parlor because of the long hours required for.the many retreatanfs? The statement quoted from your constitutions refers only ~to con~. fessions of religious women made to a priest who has no special faculties to hear the confessions~of religious women. The retreat master, like the.ordinary?and extraordinary confessor, u.sually receives special faculties from the l~ocal ordinary to hear the confessions of the community to which he is to give the'retreat. Hence, as ~ar as the place is concerned, he can hear these confessions oalidly anywhere, But for the licitness of such confessions the place must be one approved for hearing the confessions of women._ Ordinarily the superior may take it for grarfted that the retreat master has obtained permission from the local ordinary to hear con-fessions in the-parlgr during the retreat if he states that he will hear the confessions there.- Should any serious doubts arise abbut the matter, they should be referred to the local ordinary. °3' May a reh~;ous put aside moriey, in the keepin~j of the superior tO be used as an offerln~ for a~ number of Masses to be sa~d' for her May the~ s6perlor general allow Sisters who have received money gifts on the occasion" of their golden jubilee to deposit a part of the money ¯ received with')he tre~surer°inrorder'~o ha\~e Masses sald-for themselves 335 QUESTIONS 'AND ANSWER~ ~S~ Review [or Religio~ aff_er, their death? M~n9 of these Sisters~ rio ,Ionggr~ h.age reJaf~lve~ who would,.;n a!l char!fy, haye the Masses said ~r fh~ [~pose of their .souls. ~ @hough received from different sources, we ~ve, put these two questions t0g~thel, ~i~ce they deal wi~h ~e k~mg~-'~u~jd~t: They differ only with r~gard to 'the source from ~hich the money for the stipend is ~derivgd. ~ ~ To begin wiih: unless the constitutions forbid it, a religious superior may allow her subjects to use small gifts for Mass stipends without any violation of poverty. If this can be done during life, there seems to be no reason why such sums may not be put aside for a fium~er of Masses to be said after the Sister's'death. The prescriptions o~ common life must alsb be considered in this matter. This requires that ordinarily the same permission would be granted tb all the Sisters;u~der the same dircumstances. For instance, it shofild ~e undelstoodthat this permission Wo~Id~ be~ given~tb all jubilarians. Or; ~n ohr first case,-t~e shperior must~be willing t0 allo~,all ~the~istdrs to set aside small~giftsuntil the required amount is reached. All such sums,df'm0ney, should be:d~posited with the treasurer"acCording tb~the regulations of the superior: " ~0~, ~'ln."Qhesqlons and~Answers'~ ~fo~ March, 1946, you slated~ thaf reli- ~i0us I;~;ng~ ih commdnffy ~ay ~alny~he lfidulgen~es ~f the ~onfrafernff~ of the~MosfHolyr Rog~ry, includlng~the tofies quofies~ indul~enc6~ on~ Rosa~ Sunday, by making the visits in thei~ o~n ¢bmmuhffy Chapel, provided they are enr611ed in ~the ~onfr~t~rnit~. ~hls dbes not seem fo bein-con, formity with a reply given by the~Sacre8 Penffegfiary on ~ovember 20, 1923. Please explaln. " ":~ Whe~ the ~nswer referred to above was written, it was based upo~ a,b~ief- dat~ August 1 1, 1871, and on a~escript d~ed~February 8, 1874, gr~ntin~ the privilege mentioned, to me~bers~ of the'Con-fraternity of the Most Holy Rosary. ~ We: mus~, co-bless-that the answer of the Sacred Penitentiary given on November 20, ]92~ escaped us. ~hile it is true that [~is was a private answer which ~as never publishe~ in th~ ~cta ~postoffcae Sedis, the o~cial organ of.the Holy Se~, still from the nature of the reply we most ~oncIude that i~ -is binding upon all, not merely upon those to whom the answer~ was given. This is ~the opinion of Roman canonists who ~ere con-sulted. " For'the benefit of our reade~K, w~ give ~the question propose~ to the Sacred Penitentiary in 1923, together with its teply: 336 September, 1946 .~ Q~/ESTIONS AND ANSWERS "Question: Do ~vords bf such a general import (that is, the privilege of gaining albindulgences in one's owri chapel) ,apply also to the toties quoties indulgence which may be gained on" the feast of the Most Holy-Rosary~ by,thosE visiting 'an image of the Blessed Virgin Mary exposed in a.church in-which the confraternity is canonically erected ? Reply: In the -negative." However; thos~ religious mentione~d above who are impeded from visiting such a church (becauseoof physical or moral disability) may ask ,their confessor ~to commute ~,the required visit to the specified church ,so that"they;-may- make the visit in.their own chapel (Code Commission, 3an. 19/1940): -, ¯ Has ~e Church granted ,an indulgence to relicjious for'the renew.al" of their, vows after receiving Holy Communion? +,Yes.~ On-Ai6ril !0, 1937~; the. Sacred Penitentia.ry granted~ an indulgence of-three years ~'to religious ~ of any order or congregation "who,. after offering the0H61y Sacrifice of the M~ss or after receiv!ng H61WCommunion privately renew their vows at least with a contrite heart." (Preces et Pia Opera, n. 695). ~33~ . May the profits from the sale of stationery and religious articles in a convent school be used to help students who seem to have a religious vocation to finish their education and to provide them with a froi~sseau ~and money for the trip fo the novltlafe? In either case the profits do not revert to the religious community, but actually go back to the students, though not to all of them. St_ill, if the other students are informed that the profits will be u.sed for_ these purposes, and if they do not object, the practice seems to be' permissible;o ¯ - ¯ May the profits of a school store be used fo buy refeE~nce book's, duplicat=ors;'and the like for the use of teachers in that school? May.they be ~pplled for correspondenc~ courses for the religious teacffers,~ especially when.the salaries'of these teachers are, not sufficient tO cover .the expenses for s~ch courses? (There i~ question here only of schools~ that. are :not owned .by rife Sisters themselves, but are'owned by~ the p,~rlsh or the dlo-cese. o ' ° 337 QUESTIONS AND ANSWERS Reoieto for Religious Since reference books, duplicators, and the lik'e are normal schbol equ'ipinent, they should be supplied to teachers by the school, and they remain the property of the school. Hence there can be no objection~(o using the profits of the school store for such items. Regarding the use of'such profits~to pay for correspondence courses for the religious t~achers, a distinction must be made. If these courses ate requi~ed by the,state law or by particular local circumstances to maintain the standing of,the religious teachers in the school in which they are now teaching, then the profits of the book store may be used for that purpose since such special courses may be regarded as a. part of the expense of running the school. By such use the profits are equivalently returned to the pupils, inasmuch as their teachers are better prepared to serve them in the class room in conformity with local regulations. If, however, these courses are intended merely for the personal improvement of the individual religious, the profits~of the book store may not be used to pay. for them, since the religious congregation has the obligation to provide for .~uch'courses. We suppose that the religious teachers are receiving an adequate salary. If the salaries of the religious teachers are not adequate, and the pastor tells them to use the profits of the book store as a supplement to their salary, then such profits" may be used by the religious teachers for any purpose whatsoever since they constitute a part of their salary. ~35~ Can ordinary flour, that is, the same kind of flour "l'ha'l" is used for baking bread, be used for making altar breads? What percent of wheat stated by the company would be valid for this purpose? How can one determine whether this flour has the ricjht amount of Whea~? The principles concerning valid and lawful matter for consecra-tion are found in dogmatic theology, canon law, and certain instruc-tions issued by the Holy See, p~irticularly an instruction issued by the Sacred Congregation of the Sacraments on March 26, 1929 (cf. AAS 21-'631; Canon Law Digest I, p. 353). From these sources we draw the following conclusions concerning the material, for making altar breads: 1. To be certainly valid and lawful material for consecration, altar breads must be made of pure wheat baked with water. 2. If another substance is mixed with the wheat to such an extent that bread made from the mixture would no longer be 338 September, 1946 QUESTIONS AND ANSWERS monly considere~d as wheat bread (for example, if the other substance would be of a quantity equa! to or greater than the wheat)-, this bread is.certainly not valid matter for consecration. 3': If another substance is~mixed with the wheat in a notable, .~hough .not an equal, quantit~,.'the br~ad is:to be ~considered~ dubious matter for consecration and is therefore not to b'e used. - 4. 'If only a slight quantity of some othe_r substance.is mixed with the wheat, the bread is.v.alid, but not lawful, matter for conse-o cration. ~. 5. Th£se who make altar breads should either make the flour themselves or should have some means of being sure that the. flour they procure is made of pure ~vheat.o ~- 6. Those who procure altar breads from others should take .appropriate means of knowing that the makers .of the altar breads are above suspicion and can safely certify that the altar bread~.are made of pure wheat. The foregoing are principles; and we can state them without \ hesitation. But we are hOt'equally prepared to answer the practical points brought;out by our correspondent. The editors have-fried to get some information concerning the contents of ordinary flour, but the information thus far obtained is too vague to serve as the basis for answering the questions. We shall continue to try to get reliable information; but it has occurred to us that in the meantime we might get much valuable information from some of our readers who make, altar breads. Hence, we should like to throw this question "open to the house." Can any of our readers supply us with helpful details concerning such points as the contents of ordinary flour and how to be sure one is getting pure wheat flour? Please send the informatign immediately, as we wish to publish it in our next number. '1646 Saint Isaac Josues Saint CRene ~oupil (164~2) Saint John l~alande 1946 339 THE MYSTERIES OF CHRISTIANITY~ ~ByM. ~J. Scheeben. Tr~nshted by Cyril ¥ollert.-S.J. ,, Pp. ix ~- ,834.,~ ~B. ,Herder, Book Company, It isn't often that~ comprehensive study of dogmatic theology appears in. the English l~inguage, arid much rareP still 'that such work addresses itself to the widest circles of the reading publ~ic, religious, lay, and secular. .,The work now appdaring in a crisp, moder~ English translation was first published in Germany in 1865, and was repeatedly~judged by stich competent seholars as Msgr. Martin Grabmann, Dora L. 3anss~ns, O.S.B.,~and-/~/. M:. Weiss':O.P., as (the Words are those of the last-named), '"'Ehe'rmost: origihal, profound and" brilliant work that recent [nineteenth century] theology has produced." " ~Time Yeas when °the very word th'eol6gical would deter all but tlid 15retlirdn of that ¢r~ft~°from reading, a work. Fortunately that da~r ~s~ passing: and the~non-theologians ~in ever'-greater numbers ar~ treatin~g themselves to the satisfying (and Sanctifying)." experience.' of learning m~,re about the doctrines ot~ theft faith.-~ The ~vieWer: orice encountered a" high-sch6~61~"gifl' ~eading~:athe'r' Ricl~i~by'~ tr~hslati6n of St, Thomas' Cor~tra Get, tiles., Oh being a~l~ed ho~ ~he liked it, she fe151ie~ v~iffi zest: "Oh, there's a lot~in it I don'toundefstand, but wh~t I, d6 ~n~/erstand, I really like!''~ In similar fashion readers of this,Scheeben w~ll find sections they will grasp.but vaguely, for mys-terids aremyster~e~ still .even to the theologically schooled; but they will gratefully go on tsoe'c't~io n"s thrilling ii~ their understandable depth and brilliance: ~ ~ -~ " It w, as the author's aimto deal directly 9nly with the most mys-terious phases of the Christian revelation, and to show how those great wellsprings of verity, when c6nsulted in succession, illumine and illustrate each other. He shows, for example, how the com-munication of the Divine Nature,in the proce_ssions of the Holy Trin-ity is the model, so to say, for the Incarriation of the Word, and how this communication projects the interior life'-streams of the Trinity into the external world of creation. -Man's-primordial integrity and original sanctity is seen to be the four~datio~i for the Godward devel-opment of created rational nature; but the awful drama of sin ("an ineffably great sin" as Augustine said) intervenes and leads in turn '- 340 BOOK REVIEWS~ to.~the detail~d)study of the ~r~atest revelation~ of all, Gbd~great pla.n of redeeming the slave by delFcering~up the Son.~of His love; in whom the.Fat~i~r ',~sees His own' image in a man" (p.~358). ~ ¯ ~_ ' The allur{ng presentation of redemption is straightway follbwed by its fullest realizatio.n,,the Holy, Eucharist. ¯ "Therefore the sig-nificance 'of the Eucharist comes to this;,- that the real union of.~.the Son of'God.with all men is ratified, completed, and sealed in it, a.nd that men are perfectly incorporated in'Him in,the most intimate, real. and substantial manner" (p: 482). " The section on the C~urch is a cogent handlin~ of that _now promin~.nt, doctrine of the Mystical Body, while that on .the_ Sacra-ments is focussed and~ sharpened by a~masterful essay on the. sacra, mental character, But such section-h~adings and short quotations do .s~cant ~ustice to the dept~h~ ar~d~: brilliance of the author's treatme, nr. This is a volume that will be gratefully received and pondered, for dt. enlarges our app~raisal of that pearl of.great price, ours since baptism,. our Catholic faith. I allow myself on~eomore sampling of the.styl~:i "The enlightened Christian need envy no one but ~th~ blessed in heax;enoon account of the ~ficidity, the depth, and the fullness of. their~ k~wledge.~But the same faith ~s that in which we a_~ticipate their. vision holds out to US ~he sure promise that its imperfections and_ obsc'urity will vanish if, ~ollowing its directions, we strive devotedly and persevering.ly.'to reach its divine object. Faith is the prophet within -~ur ~very spir~it, presaging t.he full unveiling of the mysteries oP God, the morning star o~ the da~i of eternity, the bread of.our child-hood in the kingdom of God, which rears us to the maturity of:.the wisdom of Christ" (p. 796.) GERALD ELLARD, S.,J. MAJ~OR TRENDS IN AMERICAN CHURCH HISTORY. By Francis X. Curran, S.J. Pp. xvili -]- 198. The America Press, New York, 1946. $2.so. Most readers of this REVIEW will be interested in Father Curran's sprightly volume, which might be described as a thumb-nail history° of Christianity in the United States. The author was interested in contrasting the steady "fi~suring" of the multiple non-Catholic sects with the continued expansion in our country of Catholic Chris-- tianity~ "Why has the Catholic Church in America the preeminent posii~ion it now holds? Could it have acquired strength, if it were unsuited to American conditions, if it were not as truly American as \it is Catholic?'" (pp. xiv, xv.) BOOK. REVIEWS Re

Issue 20.1 of the Review for Religious, 1961. ; Volume 20 1961 EDITORIAL O~FICE St. Mary's College St. Marys, Kansas BUSINESS OFFICE 428 E. Preston St. Baltimore 2, Maryland EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Augustine G. Ellard, S.J. Henry Willmering, S.J. ASSISTANT EDITORS John E. Becker, S.J. Emile G. McAnany, S.J. DEPARTMENTAL EDITORS Questions and Answers Joseph F. Gallen, S.J. Woodstock College Woodstock, Maryland Book Reviews Earl A. Weis, S.J. West Baden College West Baden Springs, Indiana 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 IN-DEX. JOHN XXIII Devotion to the Precious Blood [The following is an English translation of the Latin text of the apostolic epistle Inde a prirais, which Pope John xxIiI issued on June 30, 1960, concerning the fosterihg 6f devotion to ~the Precious Blood of Christ. The original text oF the docu-ment is to be found in Acta Apostolicae Seitis, 52 (1960), 545-50.] From the first months of Our pontifical labors, it oc-curred to Us again and again--and our. solicitous~ and plain-spoken words have often been an indicatioh of Our future intentions--that when daily practices-of religious piety were to be discussed, We would invite the faithful to an ardent honoring of that reality which in a remark-able way manifests the mercy of God for the souls of men, for holy Church, and for the entire ~orld~. We would in- ' vite them, in other words, to a special veneration of the Precious Blood of Christ Jesus, our Redeemer and our Savior. ~' We Ourselves became accustomed to this devotion in the home in which We were raised. Even today it is with happiness that We recall that every day during the month of July Our parents used to recite at home the litanies of the Precious Blood. Following the apostolic exhortation, "Take heed"to yourselves and to the entire flock whereof the Holy Spirit has made you bishops for the ruling of the Church of God which he acquired by his own blood" (Acts 20:28), We have decided, venerable Brethren, that the principal and pressing duties of Our pastoral office demand that We first of all take care of sound doctrine and secondly that We provide for the right exercise and conduct of religious piety, both" in its public and its° private manifestations. For this reason it hag.seemed to Us opportune to exhort Our sons to consider the indissoluble bond which should link the two widely diffused devotions to the Holy Name of Jesus and to the Sacred Heart of Christ with the're-. ligious homage to be offered to the Precious Blood of the Incarnate Word which was poured forth "for man~ for a remission of sins" (see Mt 26:28). ÷ ÷ ÷ D~votion to Precious Blood VOLUME 20, 1961 4, 4, ]olm XXIH REVIEW FOR RELIGIOUS 4 Just as it is of the utmost importance that the liturgical action of the Church should be in full accord with the profession of the faith;since "the law of belief determines the law of prayer";1 and just as no forms of piety should be introduced which do not flow from the purest fonts of the truths of faith; so it is also right that the various types of devotions should agree among themselves. It is actually necessary that those forms of piety which are re-garded as the most important and which are more apt for the attainment of holiness should in no way disagree with or oppose each other. It is likewise necessary that the forms of piety which from the viewpoint of value and of use are of limited and minor importance should yield ground to those forms which contribute more to the ob-taining of the salvation that was accomplished by Him who is "the mediator between God and men, the man Christ Jesus, who gave himself as a redemption for all" (1 Tim 2:5-6). If the faithful derive the driving forces of their personalities and the discipline of their lives from a correct faith and a sane piety, then they can be assured that they are thinking with the Church and that through their union of prayer and their charity they are clinging to that Christ Jesus who is the Founder and High Priest of the lofty religion which derives its name, dignity, and power from Him. Even if only a hasty glance be directed to the admirable new emphases that the Church has attained in the field and area of liturgical piety--and such emphases are in full accord with that salutary progress of the faith wards a fuller understanding of divine truth-~it becomes consolingly clear that in the last few centuries this Aposto-lic See has often and openly approved and recommended the three religious devotions We have already mentioned. Although these devotions had been introduced into the practice of Christian living by a number of the faithful during the Middle Ages and although they were after-wards propagated in various dioceses and in various re-ligious orders and congregations, yet it was necessary that the authority of the Chair of Peter should intervene in order that these practices might be declared to be in ac-cord with Catholic faith and that they might be extended to the universal Church. It will be sufficient to recall here that from the. sixteenth century Our predecessors had bestowed spiritual benefits on the devotion to the Holy Name of Jesus which in the previous century St. Bernadine of Siena had untiringly propagated ~hroughout Italy. In honor of this Holy Name an Office and a Mass were first approved, then a litany.~ x See the encyclical Mediator Dei, Acta Apostolicae Sedis, 39 (1947), 54. t See .4cta Sanctae Sedis, 18 (1886), 509. fewer were the benefits with which the P~oman Pon- :iffs promdted the devotion to the Sacrffd 'Heart of Jesus, devotion that was so greatly helped to its achievement its full and complete form and its universal propaga-aon by those matters whlcti~were~,made clear'to St. Mar-garet Mary Alacoque by Christ when He appeared to her showing her His Heart. With admirable unanimity the Roman Pontiffs have honored this religious practice not only by pointing out its power and its nature but also by declaring its legitimacy and by promoting its use through-out the entire world~a All this has been done in many public documents of the Church, the three most impor-tant of which are three encyclicals devoted' t6 this topic.4 As was only right, the consent and the approval of this Apostolic See were not lacking for the devotion to the Precious Blood of Christ, the remarkable promoter of which in the last century was St. Gaspar del Bufalo, priest of the Roman clergy. In this connection it will be remem-bered that at the command of Benedict XIV a Mass and an Office were composed in honor of the adorable Blood of the Divine Redeemer; Moveover, Plus IX, in order to fulfil a vow made to God at Gaeta, ordered this liturgical ¯ feast to be extended to the universal Church.5'Finally the Supreme Pontiff of happy memory, Pius XI, raised this feast to a double of the first class in order to per-petuate the memory of the jubilee which took place on the occasion of the nineteen hundredth anniversary of the' redemption of the human race. He did this because he was convinced that the increased solemnity of the feast would foster a deeper devotion to the~: Blood of the Re-deemer and that thereby more abundant effects of the same divine Blood would result for mankind. We were but~ following the example of Our predeces-sors when, in order that devotion to the Precious Blood of Christ, the immaculate Lamb, might grow an, d flourish, We approved its litanies as properly set forth by' the sacred .congregation8 and recommended to the entire Christian family the private and public recitation of the same by attaching to them special indulgences.7 Our de- 8 See the Of?ice o! the Feast of the Sacred Heart, Second Nocturn, Fifth Lesson. *The encyclical Annum sacrum in dcta Leonis, 19 (1899), 71 ft.; the encyclical Miserentissimus Redemptor in Acta Apostolicae Sedis, 20 (1928), 165 ft.; and the encyclical Haurietis aquas in Acta Aposto-licae Sedis, 48 (1956), 309 ft. ~See the decree Redempti sumus of August 10, 1849, in the Ar-chives of the Sacred Congregation of Rites, decrees for the years 1848--49, folio 209. e See Acta Apostolicae Sedis, 52 (1960), 412-13. ¢ Decree of the Sacred Apostolic Penitentiary of March 3, 1960, in Acta Apostolicae Sedis, 52 (1960), 420. 4. 4. 4- Devotion to the Precious Blood VOLUME 20, 1961 4. 4. John XXIII REVIEW FOR RELIGIOUS 6 cision in th~is matter, pertaining as it did to the solicitude for all the churches (see 1 (]or 11:28) which is proper to the .Supreme. Pontiff, was prompted by the hope that in these days of great and pressing spiritual needs the faith-ful might continue to increase their respect for those three forms of Christian piety which We previously praised and that they come to see them as possessing a perpetually salutary power of effectively promoting the spiritual life. Since the feast and month are now approaching which are dedicated to the Blood of Christ, the price of our re-demption and the pledge of a salvation and of a life that will never fail, the faithful should meditate on this Blood with renewed fervor and should partake of it by more frequent reception of the sacrament of the Eucharist. Il-luminated by the light which comes from the profitable admonitions of Sacred Scripture and from the precepts of the holy fathers and doctors of the Church, they should recall how abundant and limitless is the power of this truly Precious Blood, "one drop of which is able to wash the entire world from every sin," as holy Church sings t.hrough the lips of the Angelic Doctors and as was wisely confirmed by Our predecessor, Clement VI.0 The power then of the Blood of Christ, God and man, is infinite; infinite too is the love which moved our Re-deemer to pour it forth for us. This shedding of His Blood began .eight days after His birth when He was cir-cumcised. Later it was shed more copiously when being in agony in Gethsemani, He prayed the longer (see Lk 22:43), when He was scourged and crowned with thorns, when He climbed the hill of Calvary and was there affixed to the cross, and when at the end His side was opened by a great wound which was to be the sign of the divine Blood that flows out into the sacraments of the Church. All these events show that it is not only fitting but even highly necessary that all the hithful, reborn as they have been in the streams of this Blood, should adore it in a spirit of religious homage and should honor it with their love. It is most salutary and entirely fitting that the worship of adoration which is due to the chalice of the Blood of the new ~fid eternal testamefit, especially when it is ele-vated in the Eucharistic sacrifice for the worshipful gaze of the faithful, should be followed by the reception of that Blood. This is possible, because in the sacrament of the Eucharist the Blood of Christ is received since it~is joined by an indissoluble bond to His Body. Joined in mind with the priest, the faithful who attend" Mass can In the hymn ddoro te devote. See the bull Unigenitus Dei Filius of January 25, 1343, as cited in Denzinger-Rahner, n. 550. most properly repeat to themselves the words which the priest says at the time of his sacred Communion: "I will take the chalice of salvation and I will call upon the name of the Lord . The Blood of our Lord Jesus Christ guard my soul unto life e~ei:nal, Ameh." There can be no doubt that in this way the faithful, whenever they wor-thily approach the sacred synaxis, will receive a more abundant, share of those fruits of the redemption, of the resurrection, and of eternal life which the Blood offered by Christ "throu.gh the Holy Spirit" (Heb~9:14)~acquired fbr all the family of mankind:Nourished by the Body and Blood of Jesus Christ and sharing in that divine power of His which has raised up in the Church numberless ranks of martyrs, the faithful will find it easier to bear ~the labors and troubles of everyday life; and should it be necessary for the sake of Christian virtue~and the kingdom of God, they will even sacrifice their lives, for they will be burning with that ardent love which caused St. John Chrysostom to exclaim in his writings: "Let us come back from the table as lions, breathing fire, terrible to the devil, realizing who our Head i~ and how great a love He has shown for us . This Blood ~hen it is worthily re-ceived, drives out the devils and _calls to our side the angels and even the Lord of the angels.~. This Blood when it was poured forth Washed the entire world . It is the price of the world; it is that b~ which Christ bought His Church . These thoughts will moderate our passions. How long will we cling to present things? How long will we refuse to be aroused? How~lo.ng will we take no care of our salvation? Let us reflec( what honors God has be-stowed on us;.a.n.d then letus give thanks and give back glory not only by our faith but also by our deeds.''x° It is to be hoped that those ~ho are honored by the name of Christian will frequently consider the fatherly exhortation of the first Supreme Pontiff when he wrote: "Spend the time of your sojourn here in reverence, in the realization that you were redeemed not by gold or silver., but by the precious blood of Christ, as of a lamb without blemish and without spot" (I Pet 1:17-19). May they also.listen closely to the Apostle of the Gentiles when he says: "You have been purchased at a great price. Glo-rify God then and carry Him in your body" (1 Cor 6:20). If all the faithful take these texts to heart, then their way of life by which they should be an example to others will become more noble and more fitting. Thus it will come about that the Church, strengthened by such virtue, will carry out its earthly task to the profit of the human race. Men, peoples, and nations will be joined by a close bond of brotherly love, if they will yield themselves to the move- See Homily 46 on the Gospel o] John in Migne, Patrologia Graeca, 59, 260-61. + + + Devotion to the Precious Blood VOLUME 20, 1961 ments of the grace of that God who wishes all men to be ¯ saved (see 1 Tim 2:4), who has willed the redemption of them all in the Blood of His only begotten Son, and who hag called all of them to become members of the one Mystical Body whose Head is Christ. Civil society itself will thereby enjoy a serene peace; and human nature, which was created to the image and likeness of its Maker (see Gen 1:26), will become yet more worthy of God. It was to a consideration of this lofty dignity to which mankind has been divinely called that St. Paul exhorted those converted Jews who were too much attached to the institutions of the Old Testament even though the latter was but a dim figure and image of the New Testament: "You have come to Mount Sion, to the city of the living God, the heavenly Jerusalem, to the companionship of many thousands of the angels, tb the comunity of the first-born who are now citizens of heaven, to God, the judge of all things, to the spirits of the just who have been made perfect, to Jesus the mediator of the new covenant, and to a sprinkling of blood that is far more eloquent than that of Abel" (Heb 12:22-24). We are certain, venerable Brethren, that Our fatherly exhortation, when communicated in the way you judge best to you.r people and your clergy, will be put into salu-tary and effective execution in a spirit of willing coopera-tion. Accordingly as a sign of heavenly gifts and as a pledge of Our special benevolence, We impart in full charity Our apostolic blessing to each and every one of you as well as to your flocks, especially to those who carry out Our desires with devoted alacrity. Given at Rome in St. Peter's, the thirtieth day of June, on the vigil of the Feast~ of the Precious Blood of our Lord Jesus Christ, in the year 1960, the second of Our pontificate. John XXIII REVIEW FOR RELIGIOUS CHARLES A. SC.HLECK, C.S.C. The Sister in the Church When something good, nobie, and sublime is called into question or becomes obscure, it usually calls into existence an immense amount of thought,~reflection, and literature. Indeed, if we are to meet the demands of the situation fully and adequately, the whole matter of the entire reality must once more be subjected to a prolonged and meditative scrutiny. There is usually not so much a question of justifying its existence as there is of getting back to its roots, of elucidating and bringing into the light and clarity of the common vision the fundalnental and essential meaning of the institution in question. And this is especially true when this institution has been estab-lished by God or by His Church. What we feel in such a case is the need to see straight, or rather to see into the core and the heart of the reality itself. In the past such was true of several of the mysteries of divine revelation, the Incaination, fok example, the Trinity, grace, the divine motherhood. This calling of an institution into question together with" the consequent obscurity that almost destroys our appreciation of it has been common in our own day in the case of the Church herself, Mariology, the role of the laity in the Church, and Christian virginity or the religious sister in the Church. Consequently we witness today an outpouring of much labor, thought, and writing which, with more or less suc-cess, attempts in one way or another to penetrate into the divine reasons for the existence of such mysteries and their essential and basic meaning. And while each of these re-alities would certainly be a most interesting topic for our consideration, the one that is being singled out in the present .article is the institution of Christian virginity, or more precisely and exactly, the role of the religious sister in the Church. At the very outset we ought to note that one aspect of this vocation has rarely been called, into question or fallen into obscurity at least as far as the apostolic re- Thee Reverend Charles A. Schleck, C.S.C. teaches theology at Holy Cross College (seminary), 4001 Hare-wood Road N.E., Wash-ington 17, D.C. VOLUME 20~ 1961 9 ~. ~. sa,~, c.~.c. REVIE~ FOR RELIGIOUS lO ligious sister is concerned. And that is the utility, the contribution which such a vocation makes to one or other of the needs of our visible society. There are very few who would call into question the utility of the teaching, or of the care for the sick and the abandoned, or of the other spiritual and corporal works of mercy which form part and parcel of the various apostolates and missions entrusted to apostolic communities of religious women in the Church. In fact, the thought and the writing that has come forth in defense of the sister's vocation has tended to make this its principal and chief weapon. But when we come to another aspect of this vocation, one that touches the very soul of it and centers around the fundamental meaning of this vocation, then we find very few even among Catholics who understand what is perhaps the primary and basic mission of the sister in the Church. The proof of this, it seems, lies ih the fact that the question Ut quid perditio haec still remains in the minds of so many inside and outside the Church"To what avail is this loss of womanhood, this institution of virginity?" From the fact that this question mark still rematns and is even looming larger in certain areas of our country in spite of all the writing and speaking that has been done on the subject, we can conclude, without any kind iSf violence or exaggeration being done to the actual situation, that people by and large do not consider the collaboration in action with other institutions of so-ciety as a sufficient explanation of the vocation of the re-ligious sister. And that is a sobering thought; for these people are, perhaps, more right in their conviction or as-sumption than any of us ~ould be willing to admit. No, it is not the i'prose" of the sister's vocation that needs° clarification in the eyes of the world and in the minds of men, and perhaps even in tier own mind. It is rather the "poetry," so to speak, or the poetic symbolism of the life and mission of the sister in the Church that must be mole constantly and widely diffused both inside and ~outside the Church. For without that difftision we can not hqpe 'to make men see and love the vocation, the mission, or the role wl~ich God intends her to play in the Mystical Body Of the Church. We musi then ask ourselves the question: What is this "poetry" or this basic notion which lies at the very root of the sister's mission in the Chtirch? Only when we an-swer that question satisfactorily will we be able to di-minish and soften and, in the case of many, eliminate the objections which they raise against it. Only then can we hope to show those outside the Church and to very many inside, that the mission and the presence of the sister, far from being a block or an obstacle to the continuation of life, is itself a source of vitality and one of the most ex- cellent ins~truments by which the highest and most sub-lime form of life, if not perhaps begun, is nevertheless nourished, increased, protected, and safe-guarded, and most often formed and fashioned. The religious sister is ~v~fi tb the Church not:so much as a model or an image according to which other women must pattern their lives; neither is she given to the Church as a kind of living representation of the grace of the Christian life as it would .have been given Ito all. except by reason of some fault or' guilt on their part. No, she is given to the Church as a kind of sacrament,' a v,s~ble s~gn, a symbol of one, even of several mws,lble reahtles. To understand this assertion thoroughly, w,e need to re-call briefly the mysteries of the Trinity and of creation. In the first mystery, that of the Trinity, ~we know that God the Father communicates His own nature to God the Son, and these two persons~ commumcate this same nature to the Holy Spirit. Yet while all thre~ of these per-sons possess the one same divine nature, skill from our very limited vision this nature appears to take on differ-ent~ aspects when we consider one or other oflthese persons according to His distinctive properties or characteristics. We obtain a much clearer picture of the richness of each of the persons by linking up certain qualities or perfec-tions with which we are familiar, with one o~: other of the . divine persons. Thus itis by reason of the various kinds of processions which we find in this myster~ that we at- .~ tribute understanding to the Word of God Who proceeds by way of an operation of the divine intell~,ect; similarly we attribute love and affection to the Holy Spirit because He proceeds by way of an operation of theI divine will. In the second mystery, that of creation, God seems to have wished that His various perfections I~e manifested and shared in by many different creatures, each acc.ording to a very definite limitation, such that some would repre-sent Him more perfectly and more fully, than others. For only in this way could the fullness of His b~ing be made somewhat clear. When we focus our gaze on material creation, we see that only one creature came into being, made, as we are told, according to the lmage~ and likeness of God. Only one received a perfection or perfections which would enable it to know and to love ~;od, to share and participate in the most intimate opI e.rations of the Godhead. That creature was man. Or let ks say, it was human nature, possessed by two different~individuals who I reflect the riches of this nature in such d~ffe~ent ways that the fullness of the mystery of the human composite might stand'out the more clearly and might m,rror more per-fectly the riches of the Godhead. For we must not forget that man and woman also belong to those th.ings of which it was said by the Apostle: "From the foundations of the 4. ÷ ÷ The Sister in the Church VOLUME 20, 1961 II C. A. $chl~cl~, REVIEW FOR RELIGIOUS world, men have caught sight of His invisibl~ nature, his eternal power and his divinity as they are known through the things he has made" (Rom 1:20). In something of the way in which the divine nature was shared in by two person~ other than the Father, proceed-ing from Him and yet personally manifesting and empha-sizing different aspects (at least according to our imperfect vision), so too in the mystery of the human composite we see one nature shared in by two individuals who mani-fest in their whole make-up the distinct perfections of the rational creature. And just as the Word of God is the one to whom we attribute the intellectual operations of God while the Holy Spirit is the one to whom we apply the affective operations of God, so too (I do not mean to say that the parallel is entirely exact) man is the one in whom we see manifested more visibly the operations of the mind and the duties of the intellective side of our being, while woman is the one in whom we see manifested more visibly the operations of the will and the duties of the affective side of our being. Since all created beings are sent into the world as signs or "sacraments" in the broad sense of this word, and since man is an image of the Trinity, we might say that man and woman are visible signs and symbols of the intellec, tire and affective operations and perfections of God. Man is a sign or a "sacrament" more especially of God as truth, and woman is a sign or "sacrament" more especially of God as love. In a sense, then, we might say that man reflects more the Second Person of the Blessed Trinity, the Word, while woman is more the reflection of the Third Person of the Trinity, the Holy Spirit. Now while it is true that the original plan of God was interfered with and that it was set right again only when the two persons proceeding from the Father were sent in mission to men, still it is precisely here--in relation to the fall and the two missions necessitated by it--that the "poetry" or the "sacramental" role and meaning of the religious sister begins to appear in all its dignity and sublimity. For when we consider the mystery of these two divine missions, we see that the Son of God was sent in mission to instruct men and to teach them the way of salvation. His function was to preach by word of mouth those mysteries and that knowledge of God which had been hidden from the foundation of the world. The Holy Spirit, on the other hand, was sent in visible mission only very briefly and for a different purpose. For He was sent both as a sign and as a kind of mother-principle. He was sent as a sign of sanctification, a sign of what the interior renovation which takes place within the soul in the state of grace actually is. In fact, the very creatures under which He appeared manifested this role: the dove and the fire. The one, the dove, manifested the innocence of sanctity, its caution, its fruitfulness, and its silence; while the other, the fire, manifested love and the knowledge proper to love, the wisdom of the heart. Moreover, the Holy. Spirit was sent as a kind of.mothe~:prlnclple, a pi~i~i~i~ '~f re-birth, to mold the human race into a new creature. This was the work He was to continue in a silent and hidden manner by acting as the soul, the vitalizing force and power of the Church, giving birth and life to the family of God. While it is true, then, that in the mystery of the Trinity the Holy Spirit is in a sense passive, since He is the term of a divine procession but not a principle of any further divine procession, still He does not remain passive. Rather He becomes active, most active, together with the Father and the Son in the work of sanctification or of what we might call the Trinification of the members of the family of ~God. This role of the Holy Spirit has certain affinities with the role of woman. Although, of the two individuals pos-sessing human nature, she embodies the characteristics of receptivity, acceptance, and submission, this does not mean that she is inactive or merely passive. The case is far otherwise. She receives or accepts, but only to give flesh and-blood, so to speak, to what she receives, to clothe it with the more sublime qualities of human nature. By reason of her entire being--her body, her soul, her powers of understanding, her capacity for affection, her aptitudes, and her inexhaustible devotion--she is made to mother the human race, to know it in all of its depths and.heights, its crudities as well as in its sublime potentialities. Thus, she has been endowed by God with a maternal instinct to form someone for family life, whether it be for the human family or for the family of God. In fact, this func-tion is one that she is not free to side-step; she is not free to isolate herself or to make her life self-cente~ed. For she exists for humanity; she is at its very foundations, not so much to direct and govern it, but rather to give it birth and to direct its initial steps in the pursuit of the human race's common goal. Woman exists, moreover, as an inspiration for all to seek the things that are above; likewise she is a sign of what this higher life actually is. She was given to man as a~companion, a helpmate to enable him to attain the sub-lime end for which he had been destined. And when she realizes the potentiality that lies within herself, she acts as a focal point or as an exemplar for the human race. Hence in the present economy of our existence, the divine idea of a complete human nature as something that trans-cends all difference of sex is better translated by woman than by man,, not only because her beauty excels that of ÷ ÷ ÷ The S~ ~ the ~hurch VOLUME 20, 1961 ~. A. $cltleck, ~.~. . REVIEW FOR RELIGIOUS 14 man, but also and especially because she presents an idea that is remarkable for the contraries which it unites-- somewhat as the activity of the Holy Spirit is presented to us in the Sequence for Pel~tecost, something like the ac-tivity of grace itself. For feminine nature presents us with an idea that is simple, yet very profound. She appears as one in whom we find a mingling of grace and gravity, of a smiling yet deep seriousness, of enjoyment and sacrifice, of song and silence, of purity and fecundity. It is in Mary' that we find the most perfect realization of this womanly' perfection. How the rest of womankind has realized this ideal and performed her role can be very readily seen by scanning the pages of history,, both sacred and profane; She has often led man away from God--she has often performed the role of the first Eve; and yet she has often led man back to his God---she has performed the role of the second Eve. Her influence ~has accompanied man. to near perfection, and it has also plunged him into an abyss of hate and despair. In fact, we can say that the destiny of man in his relationship with God depends to a great extent upon the silent directive force and power of wo-man, befit good or evil. Whether it be for good or evil de-pends very much upon her veil of mystery, her unassum-ing surrender to goodness and her willingness to share her time and her qualities with man in a spiritual or in a physical sense. Without her cooperative participation, the totality of human existence would become distorted and sterile. For her role in human existence will always be that of a bride, of a woman moving within the realm of man, not rejecting her veil which is a sign of her ac-ceptance, of her l~at mihi, not struggling to attain that which is properly man's, but surrendering her whole be-ing in an effort to make her contribution to the end result which is the unity of the human race with God. Like the Holy Spirit with whom she has a certain af-finity, woman is not only passive or receptive. She is com-municative, in fact, essentially communicative; and .like the person of love whom she represents, she tends to be-come dit~usive, 'to create or to prepare [or the members of the human family the best that this family contains in the depths of its own being--life, freshness, the poetry of love, fidelity, service, and care. It is only when woman actually lives or incarnates in her own life these characteristic marks of the Holy Spirit that she arrives at the fulfillment of her mission in crea-tion. And it is only in and through her arrival there that she attains that vision proper to wisdom, one that reaches from end to end seeing all things and judging all things according t° their proper place in the divine plan. It is only in the measure that she fulfills her role that she will be enabled to see the needs of souls, the needs of the Mys- tical Christ, and the destinies of the humffnfamily. For in proportion as her affective nature becomes more and more purified, she Will become more and more like to the person of the' Holy SpiriLwho, is personal love in the mystery of the Trlmty; and she-will be g,ven~that gift which is part and parcel of her vocation--wigdom and the divine vision which this implies. For as h~r'affections become purified, she learns~o .center herself and her life in God who will constantly infuse intd her a deeper love which is perfected by one 'of~His most precigm Sifts w~sdom. Thus we can say that'only in proportion as there grows in the woman the untarnished innocen~e~0f Mary the girl, will there also' grow in her the. deep compas-sionate gentleness and wisdom and.vision of Mary the mother, enabling her like Mary to cover the world with a silent and still co-redemption. Consequently, we can say that ~oman's vocation and mission is to imitate and continue partially at least and in a visible way the mission of the Holy Ghost--to mother the human race inits relatidnship with God by showing men that God isoa God of lov~ and that it is man's duty to find God not go much by r~ducing Him to our level of thought and limitatiofis, 'but rather/by going out of ourselves and in the" darkness Of a deep faith ~and trust, loving beyond what we see. M6reover, she was meant to be a perpetual sign to man of what the soul in the state of grace is--the bride of the L6rd. If this is the fundamental role of woman by her very nature, we should exPect that any furthervocation which she might be called upon"by God td exercise in the divine plan would not depart from this. Rather we would expect it to call her to a more perfect fulfillment of this funda-mental and basic role or vocation; for grace, as we hav~ so often heard, builds upon nature. It should come-as no surprise, then, that w~ should conceive of the religious vocation which lies at the very basis of the sister's way of life as a dall or an invitation from God much more than as an arbitrary decision on the 15art of a woman to enter the religious life. It is;' we might say, a special glance 'or grace which God Himself directs towards certain souls whereby He lifts thein from the realm of His common love and elevates them t6 that of His special love. We can say that if a woman goes out of the world in attempting to realize a religious vocatibn, she does not do so arbi-trarily; she does so onl~ in :response to an invitation by which God addresses her by'her first name, going beyond the common love which He shows otherg'and embracing her with His ~pecial love. A sister gods out of the world (and ~this is implied in the religious life) only became she has been given an-other task by almighty God/For she is given- to the Church The~ Sister in the Church VOLUME 20; 1961 REVIEW FOR RELIGIOUS 16 and to mankind, not so much as a type or figure as we mentioned above, but rather as a sign in much the same way as the Holy Spirit was given to the world in His visible manifestation as a sign. And because she is given to the Church as a sign, her whole life must be, as it were, a kind of graphic picture or parable. For in her there was meant ~o become lifelike and instantly visible what in all others is usually kept secret and hidden. In her what is innermost in the Church of God is turned outward; and the City of God, which lies so concealed in others, becomes the town which is set upon the mountain--visi-ble for all to see. I am speaking, of course, of the life of man with God. It is this role which the sister constantly plays in the Church; we see it in the habi~ she wears, in the houses she lives in, the bearing which marks her per-son, and in the very disposition of her life. Her mission and vocation in the Church was meant to publish this truth: that this woman belongs entirely to God, that she lives only for Him and only with Him. This is, it seems, what the vocation of the religious sister was meant by God to signify; and the external marks which set it off from all other vocations (something like the plate of pure gold worn by the high priest of the Old Tes~tament) indi-cate immediately that the one belonging to this yay of life is set apart for the Lord. God knew that by reason of the fall the observance of the first and greatest commandment--to love God with one's whole heart and soul--would be most difficult to keep. For the mind of man, wounded by original sin, would tend to look downward; his heart would tend to become immersed in the things of time even though he be ordered to an eternal destiny. The sublime idea of union with God would be recalled and brought to birth in him only through what he saw or only through what he would in some way sense. God knew that if know.ledge would be had only through the instrumentality of the senses, through contact with visible things such as the spoken or the written word, then love would be recalled to man and begotten in him only t~hrough what he would in some way sense, only through some visible instrument; and in this case the love that would be recalled and be-gotten in him would be a share and participation in God's own love itself. It was for this reason that God instituted Christian virginity, and the Church ~gave this institution a very definite form in the religious life; *for the sister was to be a sign or a "sacrament," that is, a visible sign of an in-visible reality. It was one of the best possible ways of realizing and of answering the cry of the psalmist, "We no longer see the signs," which you have placed before us, Lord. While a sister is a sign of many things---of the fact that God exists, of the fact that He can touch a soul in a most intimate way, of the fact that He can ask a soul, or rather demand of 'it as it were~ 'to live for Hi~n ~lone-- still the sister is above all according to the divine~plan a sign of a yet greater mystery, 'For her mlssxon was set up by God to signify that He is love, that He is one who loves and can be loved. She was meant to indicate perpetually, not so much in her own individual person as in the insti-tution which she incarnates, that man is called to experi-ence God's personal love, that a human soul is called to be the bride of the Lord. This explanation is not just ~ sentimental, metaphor; it is something, which fias been constantly re-echoed in the literature of the Church--in the figure of the Church herself as the ,immaculate spouse of Christ, in the person of the bride of the Canticle of Canticles, in the figure of the chosen people as the Jerusalem or Sion of the Old Testament, in the.figure of Mary, and in the figure of the New Jerusalem who is said by St. John in the Apocalypse to be sent down from heaven by God all clothed like a bride who has adorned herself in readiness to meet her husband (Apoc 21:2). It is in fact rather clearly indicated there that the new Jerusalem is a figure of the Church and of the individual members of this Church, each of whom is called to be the bride of the bridegroom who is the Lamb (Apoc 21:9). There is, we might say, a common desire in the Church to see this heavenly Jerusalem or to catch some glimpse here on earth of the soul that is ready to enter into glory or who already participates in vision. In the sister that desire was to be fulfilled. For while it is true that the re-ligious profession taken together with the reception of both man and woman is essentially the same, a represen-tation of an eschatological state, nevertheless it is only in the case of tlie sister, because she is a woman, that one of the principal effects--the closest possible union with God---is brought out most strikingly and unmistakably. The man's consecration to God is considered to be a kind of second baptism, a ceremony in which his death to the world and his resurrection unto God is signified. But in the case of the woman, the ceremonies taken in their en-tirety form a kind of marriage rit~, a marriage in which she unites herself to the God-man as His bride. Conse-quently only the sister is able to signify in her very being and. person the marriage of the Christian with God, be-cause only she cfin be by nature a bride. The veil and, in some cases, the ring that she receives at the time of her profession were meant to be a perpetual reminder both to herself and the world that there is another world of r.eality that lies far beyond the surface vision which takes up the thoughts and the attention of the majority of men. 4- + The Sister in the Church VOLUME 20, 1961 17 ÷ ÷ ~,. A. $chleck, REVIEW FOR RELIGIOUS 18 The excellence of this marriage over that of the sacra-ment lies in the immediacy of the union with Christ the God-man as well as in the permanence of the bond that is established at that time. For we kno~ that in the re-ligious profession a woman unites herself' immediately to Christ, whereas in Christian marriage, She unites herself only. mediately to Him, through the intermediary of a human creature who represents Christ for her. The bond of the religious profession, moreover, is not dissolved at death; rather it is 'one that realizes its full meaning and significance not here on earth but only'in eternity since it is the reward of virgins alone tO follow, the Lamb whithersoever He goes in the everlasting hills. It is in this way that a sister is a visible and constant symbol to the world of the sublime privilege and destiny which rests upon all human souls--to be a bride in search of the bridegroom. Sublime though this role of the sister is, there is yet another one which is not merely attached to this destiny of being a bride of Christ, but is its natural outcome. We know that in and through human marriage the bride as-sumes the interests 'and the concerns of the ~bridegroom. Consequently, in the marriage signified by the'religious reception and profession of the sister, she assumes the in-terests and concerns of eternal love, of God who is infinite love. Thus her love is not only not annihilated by her profession, but it is given new life and becomes much more dynamic and extensive than that which is had be-tween two persons united to each other through Christian marriage. It is meant to assume the status arid proportions' of the love of the God-man Himself. If the bride reflects the interests and the concerns of the bridegroom, she does so in a very definite way in accordance with her own na-ture. Since this nature is feminine, she rel~resents God as love and she reflects the concern of God for souls in a ma-ternal way. in fact, we can say that the maternal office or role for which she is created is not only not annihilated in her profession but is brought to its highest and most perfect fulfillment because she exercises it over a greater number of souls and with respec~t to the highest life that can be given to a creature, a share in the life of God Him-self. This is as it should be. For a natural desire, one that is implanted in a creature by God Himself, must be capa-ble of being ftilfilled and must be fulfilled in some way or other if that creature is to realize its highest possible perfection. In calling the sister ~o her vocation, the highest voca-tion to which a woman could aspire in the Church, God will not--I think that "we can say can not---destroy this aspiration which lies deep in the very make-up of every woman. Rather He will bring it--He must bring it--pro- vided there is no'obstacle on her part--to its fullest and most perfect realization. To be pure and untouched~oand wholly consecrated to God and yet to have the heart and soul of.a mother is the unique wonder of Mary; and,it is also at the very heart and m);s'te~ 0f the sister's ,~6cation. It is a grace which is given to her initially in the grace of vocation itself, in much the same way as the fruit of the tree is given already in the very seed of the tree. And that grace will die or grow in the sister in the same measure or proportion as the grace of vocation dies or grows in her heart. It is of this also that a sister is a continuing sign or symbol to the world---that only a virgin motherhood is' compatible with~ a~_divine motherhood, that is, one that has as the whole purpose of its existence to lift up the souls of its children to :God, Just as Mary became filled with,grace and,superabundant 'in it, so to9 the sister is called to something similar--to be filled ~with grace but in such a way that she not only receives it but commtini-cates ,and diffuses it' to others as .a mother communicates and diffuses life to her children. Consequently, the.phrase which the Church in her liturgy.applies to Mary can also be applied in a certain sense to her: "And ~having the honor of virginity, you have also the joyof'motherhood," I think that it is true to say ,that only this understand-ing and presentation of the sister's, role in .the Church will make it more meaningful for her and restore it to its rightful place of: excellence~among the ways of life that lie"open to the faithful. For unless there is ~a deep faith and conviction in her marriage with Christ and in her spiritual motherhood, ~ the deeper motivating forces of, her vocation c~)uld easily remain somewhat obscured"and the consequent fruit of her apostolate diminished. And unless the missiofi' of the sister is presented to all the faithful during the years of their academic training and instruction,.espeCially in high schools and colleges, not by means of a ~¢il~d of "fly,by~nigh~" program but by one that openly juxtaposes it to marriage and presents it in all of its fullness, with its beauty, excellence, and joys, to-gether with its peculiar trials and difficulties, the question Ut quid perditio haec? spoken of above.will remain in the minds of a great many of the faithful and continue to ;. serve' as a parent,al objection to the very vocation itself: For all the attractiveness and beauty which this picture of the sister's mission in the Church might present, there° is one warning that might be voiced before c6ncluding, a-warning which becomes ever more necessary as the prog-ress of our technical civilization moves on with the.speed of an object drawn by the pull of gravity.And that is that 'the sister as well as the institution which she incar-nates must not fail to hold up the mystery of the cross-- in schools, in vocation literature, and above all in ,the The Sister in the C~hurch VOEUME 2~ 1961 19 4. + C. A. Schleck, REVIEW FOR RELIGIOUS 20 actual living of the religious life itself. The presence of this sign of contradiction, its mystery, its sorrow and its joy, must always be the very basis of her way of life. For the essence of the religious life is "to go out from the world." Consequently, the religious sister is to bear in mind that here on earth she is called upon to fulfill the obligations of a bride and .a mother. The privileges and the rewards that shall be hers--that of "following the Lamb whithersoever He goes" and that of ~eeing "her sons coming from afar off and her daughters rising up at her side" (see Apoc 14:4; Is 60:3 ff.)--are reserved for eternity: These will be hers only if she has understood and accepted at the very outset of her religious life and has observed ever more faithfully during it the injunction of St. Ambrose: "The root and the flower of virginity is a crucified life.". It is this life, together with all that it implies in the case of the woman--silence and stillness and hiddenness especially--that is necessary not only for this vision to remain throughout her life but also for it to grow and to reach to new extensions and heights so that all the various lights and shadows of its beauty might appear in all their fullness, richness, and splendor. Such a vision of the "Word breathing forth love" as St. Thomas says (Summa tkeologiae, .1, 43, 5, ad 2), can be purchased only where there is lived and practiced prayer and disci-pline. These requirements have today made the vocation of the religious sister especially difficult. For the growing demands of her apostolate in the world along with the almost imperceptible infiltrations of elements foreign to her. vocation which such an apostolate often implies, could easily diminish and even destroy the possibility of retaining and developing this vision. If she remains faith-ful, however, to a constant and personal practice of these requirements, she will enable herself to fulfill her two-fold role, that of being a virgin in search of Christ and that of being a mother in whose conceptions no sin is passed on to the offspring, but only grace, only a share in the life of God Himself. Like freshly fallen snow on a mountain she will lift her gaze.only to God; and yet under the heat of the sun (which stands for the activity of'the Holy Spirit) she will melt and give life-giving water to those who dwell in the fields and valleys below. And he who drinks of this water shall never thirst, but it will become to him "a fountain of living water springing up unto life everlasting" (Jn 4:14). In conclusion we might sum up very briefly what we have attempted to give in these few pages. A religious sister leaves the world to become a sign or symbol, repre-senting God to men and men before God. For God loves humanity in her person, and in her person humanity gives its loving answer back to God. This, I think, is the mission given to the sister both by God and by the Church. When she returns to the world in the exercise of her apostolate, regardless of what this might be, she does so primarily as a sxgn, a symbol of the pasclial mysterxes, of tiuman na-ture's death to sin and resurrection unto God. In her case, this resurrection will be not so much unto light and knowledge as unto love. We know, that no apostolate, no vocation has any real meaning except in some relation to communication of life through light or through love. In the case of the religious sister it is in ke~eping with her very nature that the communication be more often predominantly through love; and even when it is through light, through the instruction of youth, it will be a spread-ing of vision in and through the warmth of love. Therein lies the "poetry" or the sacramental meaning and the divine design for the sister's mission, a mission whose fullness and richness and meaning must be made known to the world today; for it presents the solution to the needs of our day a constantly deeper interiorisation of doctrine and life, a flowering of the contemplative spirit, and an intense outpouring of charity and love. It is true that the world of today needs a rational theology; yet before it can become capable of this theology, it needs the vision which lies behind it, the vision wfiich made the very Summa of Aquinas seem like so much straw--the vision of eternal light that loves and is love. This role, this mission, this need for the presence of the sister in the Church has been very well indicated by a passage from one of the works of St. John of the Cross: 0 Lamps of fire, in whose resplendent light the deepest caverns where the senses meet,- erst steeped in dark-ness dire, Blaze with new glories bright, and to the lov'd one give both light and heat. Living Flame of Love, Stanza 3 This is the work of the Spirit and it is also the mission of the sister in the Church. And so in the end we come back to the beginning. The sister's apostolate or primary mission is very much like that of the Holy S15irit with whom she has a very definite affinity--to diffuse within the souls of men the gift of created love which is the com-mon bond uniting us with God and with each other in the friendship of divine charity or in the community of love which is the Church. If the sister fulfills tfi~t mission, on the day of her entrance into eternity she will merit to hear the words which the Prophet addressed to the new Jerusalem many centuries ago: "Arise, O Jerusalem, and stand on high, and behold the joy that comes to thee from thy God" (Bar 4:36; 5:5). 4- 4- The Sister in,- the Church VOLUME 20,, 1961 JEAN GALOT, S.J. Thanksgiving After Holy Communion, + ÷ + The Reverend Jean Galot, S.J. is Professor of Dogmatic Theology at Coll~ge Saint-Albert, Eegenhoven - Louvain, Belgium. REVIEW FOR RELIGIOUS 22 In recent years it seems that some observers have no-ticed a decline in personal thanksgiving after Holy Com-munion. 1 The liturgical too;cement would seem to have led some of the faithful, including priests, to neglect any prayer which is not official, liturgical prayer, or prayer with a community flavor. On the other hand; the publi-cation b~y Father Karl Rahner of two articles on the theo-logical justification for thanksgivings gives us an oppor-tunity to reconsider this aspect of Holy Communion. We would like to do this not only from the standpoint Of prac-tice, but also doctrinally. Firstly, we shall ask what connection there is between thanksgiving and the Mass. In particular, is it correct to say that thanksgiving has only minor importance because Mass is it.self essentially a thanksgiving? Then we shall look at the reason usually given for making a thanksgiv-ing; namely, the continuation of the real presence of Christ in the communicant. But is this, in fact, the chief justification for the practice? Finally, there are some conclusions about the length of the thanksgiving and the manner of making it. Having a better understanding of Holy Communion and of its effects in us will lead us to see the attitude it requires of the communicant. By t~he end of this study it is hoped that the great im-portance of the matter in all religious formation will be ,apparent. This is the year of the Eucharistic Congress which has as its theme "Pro mundi vita" [For the life of the world], and it is also the fiftieth anniversary of St. Plus X's decree on the Communion of small children. It would be rewarding were the thoughts here outlined to contribute in any way to a fresh development Of Eucharis-, uc p~ety. . x This article originall~ appeared in Revue des Communautds Re. ligieuses, 32 (1960), 73-86. The translation is by Rev. D. Brigstocke, s.J. *"Danksagung nach der hl. Messe," Geist und Leben, 32 (1959), 180-89, 442-48. Thanksgiving Completes Our Participation in the Mass It is very t~ue that the whole Mass is a thanksgiving. The expression Eucharist~.makeS this clear. The word was applied by the primitive Church to the sacr~iment which Jesus instituted at the Last Supper; and the reason may be found in St. Luke and St, Paul: when He consecrated the bread, Christ "gave thanks" .(Lk 22:19; 1 Cot 11:24). It is the attitude which distinguished Christ at this capi-tal moment that has given its name~ to the sacrament. In memory of. Christ His '~disciples have likewise "given thanks" to God by repeating the gesture of consecration,3 ~How is this characteristic attitude to be interpreted? To give thanks is to thank God and to adopt the disposi-tions ofsomeone who has received everything from Him, and is glad to offer Him everything in return. At the moment of the Last Supper, Christ wished, to proclaim that He held everything from the: Father, hnd at,the same time He wanted to make a complete offering of Himself to the Father in a way .which would for ever perpetuate His oblation on Calvary. By this, thanksgiving, which is intended to be an act of total homage to the Father, the bread is blessed;~ it is consecrated because, being ,offered to God, henceforth it belongs to Him; it becomes the in-strument of divine blessings. The thanksgiving is an obla-tion, and the blessing of the bread is the sign of this obla-tion, its material symbol This is as much as to say that one must n6t have too restricted an idea of thanksgiving, confining it tO an outburst of gratitude alone. It signifies a return to God of what He has given to man. It is .a "Thank you" which is expressed by a profound offering of the self. If the Mass is to be called a thanksgiving, then it is within this very broad meaning of the word. Those who take part in the Mass have to acknowledge with. Christ that they h~ve received everything from the Father and that with Him they present to the Father all that has been bestowed upon them. They do this by uniting their offer-ing,' which should l~e as complete as possible, with that of the Savior, Does this mean to say that fervent.participation in,the Mass, with this attitude of thanksgiving, makes a thanks-giving after Holy Communion secondary or only slightly useful? We might notice that Father Rahner, while put-aFor the employment of the term Eucharist in the prim~itive Church an~d especially in St. Justin see P. Batiffol,'L'Eucharistie, la prdsence rdelle et la transsubstantiation, "l~tudes d'histoire et de th~o-logie positive," 2nd series; J.-A. ~Jungmann, Missarum Sollemnia, I, 45 ft. ~In St. Matthew (26:26) and St. Mark (14:,22) the equivalent of "having given thanks" is "havin~,g blessed." 4, Thankagiving Holy vo,.u~E ~o. ÷ ÷ ÷ ~ean Galot, REVIEW FOR RELIGIOUS ting in the first place the thanksgiving constituted by the Mass itself, maintains that thanksgiving after Holy Com-munion means much and is truly recommendable. And if one thinks of the personal participation by the priest or the faithful in the Mass, with all that this sharing de-mands, it cannot be said that thanksgiving has only sec-ondary importance. For its role is to complete partici-pation in the Mass, and to ensure the full fruit of this participation. In fact, participation in the sacrifice of the Mass reaches its culmination in Communion. This is the sacrificial meal. Certainly the sacrifice has its value on its own. Once the Consecration has taken place the essence of the sacri-fice has been accomplished, with its worth ex opere operato applied to the intentions for which the Mass is celebrated. But in the sacramental order the personal participation by the priest or faithful in the sacrifice of Christ remains essentially insufficient so long as it has not ended in Communion. This remains true, however fer-vent the will to unite oneself with the Offering and the Consecration.5 The object of Holy Communion is the full association in the Savior's sacrifice of those who are present at the sacramental renewal of this sacrifice. It unites them to Christ's offering in virtue of an efficacity ex opere operato different from that of the Consecration, and which completes the latter by acting in each com-municant individually. This sacramental efficacity may be explained in other terms by saying that here it is no longer the member of the faithful who tries simply to unite himself to the sacrifice of Jesus, albeit his efforts are sustained by grace; it is Jesus Himself coming to unite the Christian to His sacrifice. He comes to incorporate the individual with His sacrifice, and He does so by a divine power enabling the fa!thful to offer that which human weakness would have precluded. This sacramental incor-poration in the sacrifice may be translated in terms of thanksgiving: by Holy Communion Christ comes to in-corporate the faithful into His own supreme thanksgiving --a thanksgiving repeated at each Mass and which in-cludes the offering of His death. Christ associates the Christian with Himself, placing him in this situation of giving thanks. The sacramental efficacity of this incorporation, while it proceeds essentially from the divine strength of Christ, depends also upon the dispositions of the faithful. As with the rest of the sacraments, the effect ex opere operato of Holy Communion does not dispense the faithful from cooperating with grace. Christ gives Himself with His 5 Cf, the Council of Trent (DB 944) encouraging the faithful to sacramental communion at each Mass they attend. omnipotence, but the soul still has to open itself to Him and welcome Him. This attitude of welcome, this opening of the self and subjective fervor will have an influence upoh the fruits of Communibn. Here it is that we discern':the'i~nportance 6f'indi~,idual thanksgiving after Holy Communion. The Christian really has to "receive, Christ in such a way as to allow Christ to incorporate Him fully into His own sacri,fice. In order to be able to receive Christ in this way, one has to pay attention to Him, try to show Him the sentiments of welcome that He deserves, .and make ohe's own the thanksgiving that Christ brings with Him. This can only be achieved in those moments~ of recollection When a cer-tain intimate dialogue occurs. The time of thanksgiving after Holy Communion is the moment when all that has happened at the altar enters deeply into the soul of the Christian in order to transform it. At this moment the communicant yields himself to that immense giving of thanks which was the theme of the Savior's sacrifice. He commits himself personally to this thanksgiving by allowing Christ to penetrate to his. fur-thest depths, and by devoting all his powers as a man, his ability to reflect and to will, to the work of extending the Savior's reach within him. Thus, thanksgiving after Holy Communion is not a simple movement of personal piety which just happens to be added to a liturgical action in itself fully sufficient. It~is not a complement, with value only secondary. It is the reception and welcome of the liturgical and sacramental action, a welcome without which this liturgical action could not produce in the com-municant that which one has a right to expect. True--the thanksgiving is individual. It has to be, because it signi-fies a personal welcome given to the coming of Christ, and it has all the more worth in proportion as the depths of the personality are engaged. But this individual com-plement is claimed by Holy Communion and therefore by the liturgical action of the community which is the Mass. Besides, while remaining an act of the individual, the thanksgiving allows the member of the faithful to rise to a higher le~,el of community charity. It does this pre-cisely because in Holy Communion the Christian wel-comes to himself the love of Christ. . There is, therefore, no reason for neglecting thanks-giving after Holy Communion, or for holding that it is an act of private piety which we may omit at will. On the contrary, it is the ordinary completion of 'the Mass. Its importan.ce is not less for not being found among the prayers that the priest recites officially. By its very essence the thanksgiving has to be something intimate,~ a reaching-out and utterance of the soul; and as such it gua,rantees the full effect of the Mass in each of the faithful. + Thanksgiving A.~e~ Holy Commumon VOLUME 20, 1961 ~e~ ~, sJ. REVIEW FOR RELIGIOUS Thanksgiving and the Real Presence of Christ For some time after Communion the sacramental pres-ence o£ the bod~ o£ Christ remains in us.~ It is difficUlt to decide the exact duration o£ this presence, but it does not cease be£ore the dissolution o~ the species. Accord.oing to some medical opinion, a small host in a healthy stom-ach does not corrupt before haft an hour.7 On the other hand, it is even more 'important to notice that this bodily presence o~ Christ in the communicant is given essentially £or a spiritual action, and more speCially £or a spiritual presence o~ Christ in u~. For Christ comes to nourish us spiritually. Father Rahner has good reason £or insisting upon the spiritual pregen.ce o~ Christ that Holy Communion produces. Thinking o~ the Eucharist, St. Paul Spoke about "spirit-ual food" and "spiritual drink" (1 Cor 10:3-4). He un-derstood the efficacity o£ the Eucharist as being o£ the spiritual order because, to speak more precisely, this effi-cacity was due to the Holy Spirit: "in 6ne Spirit we have all been made to drink" (1 Cor 12:13). According to these views, it is not the Bgdy or the Blood of Christ, as such, in their simple material reality, which operates in the communicant, but the Holy Ghost whom they bear. St. Paul was ectioing Christ's teaching. In the l~romise o~ the sacrament a's St. John recounts it, the Master had under-lined the spiritual nature o~ the etticacity of the Eucharist: "Only the spirit gives li£e; the flesh :is of no avail" (Jn 6:63). By itseff the flesh would be powerless to exert any sanctifying activity; it is only through the Spir!t that it can act in this way. In order to better understand the connection which exists between the Eucharistic body and the Holy Ghost, we should recall that the Body present in the Eucharist is the glorifie.~d Body o[_.the Savior. It is His risen Body. It is true that th.is Body is giv~en to us in a ~sacrifice. But the sacrifice, While it renews the offering of Calvary, renews too the completion of this offering and' its acceptance by the Father: :that is to~ say, the glorification o~ Jesus. That is why the Mass omme'mbrates not only the Passion~ but . e Father Rahner has put £orward a new theory~ according to which 'the real presence would cease [xom the moment of communicating, because from that instant the species of bread can no longer be con-sidered as food, being .no longer eatable. According to him there would begat this moment the equivale.nt of corruption of sp.ecies'. In' principle, however, tradition considers that physical corruption of ~ ¯ the species must occur before the real presence ~ceases. One might!! also add that the species of bread do. continue to be a nourishment' I even ~fte'r actual manducation, and so they remain the sign 6f the I real presence. Therefore the presence of the Body of Christ certainly I persists after the ~ctual°moment of communicating. ~ C~. Cardinal Gasparri, Tract. canonicus de Sanctissima Eucha- I ristia, (1897), n. 1194~ also the Resurrection and Ascension. Without the Resur-rection and the Ascension the sacrifice would be neither perfect nor consummated. Therefore, at the moment-of consecration it is the risen Body of Christ that becbmes present on the altar, and\in,.Holy Commufii61i~,iit is this risen Body which the faithful receive. Now the charac-teristic feature of the glorified humahity of Christ is that of being filled with the Holy Spirit,.and of b.eing able to transmit and communicate thissame Spirit.,At the Resur-rection the Body of Christ was tr~a~stormed and spirit-ualized by the Spirit. So it is that St. Paul considers the risen Christ as He who possesses the Hgly Spirit, and who bestows Him for our sanctification,s "The last Adam was made into a quickening spirit" 0 Cor" 15:45). This Pauline teaching is based on the testimony of the Gospel itself, which shows us in the risen Chyist Him who says.to His apostles, "Receive ye the Holy Ghost" (Jn 20:22), and above fill Him who sends, the Ho.ly Spirit to all the disciples on the day of Pentecost (Lk .24;49; cf. Act The reception of the glorious flesh of Christ in the body of the communicant produces as a consequence a general pervasion by the Holy Spirit. Before all let us notice that the Holy Ghost does not veil the presence-of Chr!st, as though He were an intermediary acting as a screen. On the contrary, He causes the ~piritual diffusion of this p~es-ence; it is He who causes the action and love of the Savior to penetrate the soul. It is through Him that the presence of Christ gr6ws deeper and more intimate. It is this spiritual action of the bodily presence of the Savior in the communicant that demands the latter's cooperation if that action is to be exercised fully. It fol-lows that this spiritual action requires the most fervent thanksgiving possible. We are now in a position to define more exactly the role of thanksgiving. For our part, i.t is the welcome to the bodily presence of Jesus as a presence which acts in a spiritual manner and thus penetrates the soul. It is, be-sides, traditional to think of thanksgiving along these lines: the Christian who has just communicated addresses himself to Christ present in his heart, Christ who. has reached and penetrated into his very soul. The communi-cant desires to make some answer to this spiritual pres-ence. This concentration of attention upon the spiritual presence of Christ should not lead to the conclusion that the bodily presence is without importance. The spiritual presence is bound up with the bodily presence:. ,we have recalled that it is the glorious Body of Christ that is the s Cf. F. X. Durrwell, La Rdsurrection de ]dsus, myst~re de salut, (Paris: 1949), pp.,196-23. 4- 4- 4- Thanksgiving Alter ltoly Communion VOI~UME 20, :1961 ÷ ÷ ÷ lean Galot, SJ. REVIEW FOR RELIGIOUS 28 bearer of the Spirit. In th6 rest of the Sacraments there is an action by the Holy Spirit, together with an infusion of grace; the Eucharist is the only sacrament wherein we receive not only grace, but the author of grace. In it we receive the spiritual presence of Jesus after a fashion that ig quite exceptional, arising from the fact that this pres-ence is the immediate result of the presence of His Body within us. It is this bodily presence which guarantees the spiritual presence at its highest pitch, together with spiritual nourishment, Thanksgiving after Holy Com-munion has as its object the spiritual assimilation of the presence of Christ. The Duration of Thanksgiving According to what principle should we determine the lengt.h of thanksgiving? Father Viller writes, "It is nor-mal for it to last as long as the Eucharistic presence of our Lord remains in us.''9 But it is quite legitimate to enquire with Father Rahner whether this criterion is fully justified. To begin with, certain inconveniences arise when we seek to measure the duration of the thanksgiving by the duration 'of Christ's bodily presence in the com-municant. If, as Cardinal Gasparri states on medical evi-dence, a small host remains in the stomach for not less than half an hour, and a large one for an hour, then this p~i~sistence of the species will in any case require a very long thanksgiving. Besides, were this criterion to be adopted, it would be for doctors and biologists to decide upon the length of the thanksgiving. In addition to this, such a criterion does not appear to be founded on the true nature of the thanksgiving. The proper object of the latter is not the reception of the Body of Christ in the stomach, but the reception of the total Christ by the soul. We are not dealing with an assimilation by the body of the Body of Christ, but with a reception and assimilation "of His spiritual presence. We have tried to stress that the bodily presence of Christ is designed to give us His spiri-trial presence more comp.letely and immediately. Since the role of the thanksgiving is to open the heart or the soul to this spiritual presence of the Savior, its duration should be measured by the amount of time nor-mally needed if such'a welcome is to occur. It should be long enough to allow the person of Christ to exercise His action in the soul of the communicant and to fill it with His life in the measure that He Himself wishes. What 'must take place is a penetration of our intelligence and will and sentiments by this presence, and there must also be a personal effort to achieve this intimate relationship with Christ. No absolute norm can be given for achieving Communion (pratique), in Dictionnaire de Spiritualitd, II, 1282. this, simply because one has to take into account the sub-jective dispositions of each individual. But in general spiritual writers think that about a quarter of an hour is good measure for most. This isJong enough to ach,,ieve the degree of recollection whi~li ig n~ssary if profound con, tact is to be made. with the person of the Savior, and if the depths of the soul are really to be opened to Him. Certainly it would be arbitrary to declare that the last prayers of the Mass are a sufficient thanksgiving after Holy Communion, and that once the litUrgical action has been completed there is no need to prolong the prayer which should act as an echo to the.sacrament just received. On the contrary, itmay be said in general that the mere fact of following the prayers 6f the priest up to the ending of Mass is not sufficient to afford Christ th~ intimate and personal welcome which His Eucharistic. presence asks of us. It is to be regretted that there are those.who syste, m~tically favor the departure of the faithful as~.soon as Mass h~s ended. If there are many lives in wl~ich frequent reception of Holy Communion fails to produce the fruit that might be expected, may this not be because the welcome offered tq the Eucharistic Christ is not fervent enough, and because the thanksgiving which should lie the surge of a° personal. love is too brief and superficial? It has already been no-ticed that sacramental efficacity ex opere operato requires man's cooperation if it is to have its full effect. Father Rahner writes that this efficacity eX opere ope-rato cannot be increased by the thanksgiving, and that it simply depends upon the disposition of the soul at the moment of Communion. He adds that if this disposition exists it will in fact be manifested by a meditative and recollected thanksgiving,xo But if it is true that strictly speaking the thanksgiving does not augment the efficacity ex opere operato, it does none the less allow th.is effic~city to be. exercised in the fullest measure desirable. It is not only at the precise moment of communicating that 'the bodily presence of Christ produces its spiritual action. This is continued later. It will be fully efficacious to the degree that the soul yields itself to it in thanksgiving, attempting to respond by faith and love. The length of the thanksgiving does influence the efficacity of the sacra-ment, seeing that normally a certain time is called for if a welcome is to be considered fervent. It is therefore un-derstandable that the Church should recommend a thanksgiving which goes on after the Mass has ended. In this connection it is worth citing from Mediator Dei. As this encyclical is expressly concerned with the liturgy, it ~o Rahner op. cir., pp. 186-87. ÷ + + Thanksgiving A~ter Holy o~munio~ VOLUME 20, 1961 29 ÷ ÷ REVIEW FOR RELIGIOUS 30 is particularly noteworthy that it should stress the per-sonfil thanksgiv.ing d~manded by the liturgy. When the Mass, which is subject to special rules of the liturgy, is over, ~the person who has received Holy Communion is not thereby freed from his duty of thanksgiving; rather; it is most becoming that, when the' Mass is finished, the person who has received the Eucharist should recollect himseif, and in intimate union with the divine Master hold loving and fruitful converse with Him. Hence they have departed from the straight way of truth: who, adhering to the letter rather than the sense,~assert and teach that, when Mass has ended, no such thanksgiving should be added, not only because the Mass is itself a thanks-giving, 'but also because this pertains to a private and personal act of piety and not to thegood of the community. But, on the contrary, the very .nature of the sacrament de-mands that its reception should produce rich fruits of Christian sanctity. Admittedly~the congregation has been officially dis-missed, but each individual, Since he is united with Christ, should not interrupt the hymn of praise in his own soul, "al-ways returning thanks for all in the name of our Lord Jesus Christ to God the Father" (Eph 5: 20). The sacred liturgy of the Mass also exhorts us to do this when it bids us pray in these . words, "Grant, we beseech thee, that we may always continue to offer thanks" (Postcommunion, Sunday Within the Octave of Ascension) " .and may never cease from praising thee" (Postcommunion, First Sunday after Pentecost), Wherefore, if there i~"no time when we-must not offer God thanks, and if we must never cease from praising Him, who would dare to reprehend or find fault with the Church, because she advises her priests (canon 810) and faithful to converse with the divine Redeemer for at least a~ short while after Holy Communion, and inserts in her liturgical books, fitting, prayers, enriched with indulgences, by which the sacred mlmsters may make suitable preparati6n before Mass and Holy Communion or may return thanks afterwards? So far is the sacred liturgy from re-stricting the interior devotion of individual Christians, that it actfiaily fosters and promotes it so that they may be rendered like to Jesus Christ and through Him be brought to the heavenly Father; wherefore this same discipline of the liturgy demands that whoever has partaken of thd sacrifice of the altar should return fitting thanks to God. For it is the good pleasure of the di;gin~ Redeemer to hearken to us when we pray, to converse witfi us intimately and to offer us a refuge in His loVing Heart. Moreover, such personal colloquies are very necessary that we may all enjoy more fully, the supernatural treasures that are contained in the Eucharist and, according to our means, share them with others, so that Christ our Lord may exert the greatest possible influence ofi the' souls of all. Why then, Venerable Brethren, should we not approve of those who, when they receive Ho!y Communion,~ remain on in clbsest familiarity with' their divine Redeemer even after the congregation has been"officially dismissed, and that not only for~the consolation of conversing with Him, but also to render Him,due thanks and praise and especially to ask help to defend their souls against anything that may lessen the efficacy of the sacrament and to do everything in their power to cooperate with the action of Christ who is so intimately present. We exhort. them to do so in a special manner by carrying out their resolu-tions, by exercising the Christian virtues, as also by applying to their own necessities the riches they have received with royal liberality. The author of that golden book The Imitation of Christ certainly speaks in accordance with the letter and the spirit of the liturgy, when he gives the following advice to the person who approaches the altar, "Remain on in secret and take delight in your God; for He is yours whom the whole world cannot take away from you" (4 [12).Xffr," ~" ,~ The Manner o[ Making the Thanksgiving The very first principle is that of personal liberty. The same way cannot Be laid down for everyone, and there is no universal formula. Wffat is important above all is that in this meeting with Christ the soul should express itself personally. One cannot, then, lay it down as a hard and fast rule that the best way to make a thanksgiying is to follow the priest in the prayers he says towards the end of Mass. Besides, taken from the point of view of giving thanks, it must be admitted that in the Roi'han Rite these prayers are very brief and only slightly' d.eveloped. Cer-tainl); at Masses where the congregation sings or pub-licly recites the pray+rs, this activity will be shared by tl~0se who have communicated. They 16ave till later the completion of their thanksgiving in a thore personal man-ner. But where neither hymns nor'prayers are expected from the congregation, each communicant is free to fol-low his own taste. On the c;ther hand it is quite possible that an individual will need educating in the use Of thig liberty. An obvious example is that of children, and the same may be "true of a number of the'f~tithful. In orderto help their thanks-giving a prayer may be recited or an intention placed before them. Care should always be taken to introduce va,riety in order to avoid monotony and routine. But if there is great freedom in the loving converse that a thanks-giving should be, there are still certairi principles which should guide .the exercise of this liberty. We suggest, at any rate, two such principles. _Firstly, thanksgiving is the kind o.f prayer .which is par excellence directed towards the person of our Lord inti-mately present. Indeed, as we have noticed, the Eucharist is d!stinguished from the other sacraments by this gift of the personal presence of Christ. It follows that after Com-munion we should be concerned to develop all that brings our attention to bear upon the very person of the Savior. Before all else.~ this person claims our ad~oration. In renew-ing his faitfi'in the presence of God now bestowed upoh him so intimately, the communicant adores the Lord with his whole soul; and proclaims before the Infinite Being that he is a creature and utterly depend~nt. But as this in-finite being is now his guest, the com~nunicant tries to converse with Him familiarly. He c~mverses with Christ who is the identi(al'Christ of the Gospel, the Christ who The Cath~oiid Mind, 46 (June, 1948), 363--64. ÷ +- + Thanksgiving Alter Holy Communion VOLUME :~0, 1961 ÷ ÷ ÷ lean Galot, $.]. REVIEW FOR RELIGIOUS 32 enjoyed being in the company of men. The thanksgiving is the privileged moment in this personal dialogue. On the other hand it is no less important to recall that the thanksgiving is indeed the prolongation of the Mass and its completion in the individual soul. In consequence .there should be an effort to develop the dispositions which unite the soul with those of Christ in His sacrifice. Be-fore we go on to mention these dispositions, a word should be said about the Mother of God. MaTy can bring great help to the soul in its effort to unite itself to Christ's sacri-fice, just as she aids in the effort towards union with 'His person. The Blessed Virgin remains the model of per-sonal welcome to the Savior's presence, as well as of an intimate sharing in the redemptive sacrifice. She has a mission to draw souls along this way. It will be particu-larly helpful to have recourse to her in order to ensure a genuinely fervent thanksgiving. Among the dispositions which associate us with Christ's sacrifice is gratitude, for it has given its name to the Eu-charist. We have to own that we owe all to God our Father, and we should thank Him accordingly. It is to Him that we owe in the first place the immense benefit of Com-munion itself, and the gift of the Savior's body. Then comes offering. Once we have owned that all is the Father's sift there is the wish to.°ffer Him all in re-turn. The total offering that Christ makes in the Mass entails a total offering by the communicant. Thus'Com-munion prepares the soul for the sacrifices of the day ahead those sacrifices 3vhich are the effective seal of what has been offered at Mass. If it is possible to foresee certain sacrifices, it may be desirable to offer them in advance during the thanksgiving; thus the Christian will be helped to accept them in the right spirit when they come, a spirit of intimate union with Christ and the love which was carried to love's extreme limit. Thanksgiving gives the soul the opportuniiyto adopt an ideal attitude of gener-osity Which it will ~try to maintain when the difficult mo-ments do in fact arise. We should also-mention confidence and joy. Christ present in the soul is the glorious Christ, and his sacrifice was consummated in the triumph of the Resurrection. The thanksgiving should strengthen confidence in the victory the Savior h~is won, both in Himself and in others, and in such a way that the communicant is able to face more firmly obstacles to his personaFreligious life and apostolate. There should also be a renewal of spiritual joy. Coming from Communion the Christian should have a heart filled with enthusiasm and be manifestly happy, for he has just welcomed the triumphant Christ. Neither should prayer of petition be forgotten. The sacrifice of the Mass is celebrated in order to spread divine graces more abundantly upon men. The communicant ought to unite himself with the salvific will of God which, in Christ, inspires sacrifice. With the Savior he should de-sire the expansion and progress of His Kingdom; he will become more and more one. w~th the intima~t,e~desires of Christ in proportion as he makes his own the great inten-tions of the Church and asks for their fulfillment. At the same time the communicant entrusts his own private in-tentions to Christ, intentions that represent his own share of responsibility in the advancement of the Kingdom. He will take advantage of the Savior's presence in order to express his desires and hopes and to obtain their satisfac-tion. Finally, among those dispositions which we may expect the thanksgiving to develop is fraternal charity, that love of one's neighbor of which Christ's sacrifice is the perfect and extreme form. Ever since St. Paul the Church has loqked upon Holy Communion as the most powerful sac-ramental bond linking Christians, the artificer par excel-lence of the unity of the Mystical Body. Thanksgiving should contribute to the flowering of charity, both of that direct charity which concerns the people with whom daily life brings, us into contact, as well as 6f that more ample charity which goes out to the furthermost confines of the whole Mystical Body, and which is marked by a special goodwill towards our separated brethren. Such, then, are the essential dispositions which thanks-giving should develop. One could add others, or further stress certain aspects of those which we have mentioned. With Father Rahner we say .that all that is really pious may find its place in the thanksgiving, all that touches the heart of the communicant, his cares and his intentions. For the point is that thanksgiving may be seen as a kind of r~sum~ of Christian piety, of which it is the richest and most complete moment. In thanksgiving participa-tion in the sacrifice of the Mass~ reaches its peak, just as does union with the Savior's person. All the diverse, inti-mate attitudes of a man before God may therefore here be manifested in the deepest and most concrete fashion, with a most sincere personal impulse. Thanksgiving A]t~r Holy ommunion VOLUME 20, .1961 I~MILE BERGH, S.J. The Communicant's Our Father ÷ ÷ + The Reverend ~mile Bergh, S.J. is editor of Revue des Commu-naut~ s Religieuses and Professor of Canon Law at Coll~ge Saint-Albert, Eegenhoven - Louvain, Belgium. REVIEW FOR RELIGIOUS 34 The Lord's Prayer expresses perfectly the-dispositions which should be found in the Christian who participates integrally in the H01y Sacrifice by sacramental Com-munion. It is certainly proper to think that at the mo-ment when our Lord actualizes in us in a special way His work~of salvation, He teaches us by His Spirit the prayer of redeemed sons. Le~ us then respond to this grace. Father! We are to call You by this name because Your Son, present in us, communicates to us His" divine life. May His Spirit make us taste Your paternal love. Our Father! We all form but one body, we who h~ive partaken of the same bread. In Christ we encounter all of Your sons. We will be always more brotherly toward them. We pray to You especially for our brothers, sep- "arated Christians, that they may participate ih our Eu, charist in the only Church of Christ. Who art in heaven! We believe firml~ that we have re-ceived the bread come down from heaven. Grant, our Father, that we may live close to You in spirit in the so-ciety of~the angels and saintS. Hallowed be thy name! The Eucharistic offering gives You perfect glory. YoUr holiness, Your power, Your love, all Youi attributes proclaim themselves in this mystery. W~ Unite our adoration to the Holy, holy, holy of the angels. We render You all honor and glory through Your beloved Son. Thy Kingdom come! Grant that from the rising of the sun to the going down thereof all people will offer this purest sacrifice to You, so that the entire universe may submit to the sweet yoke of the Lord Jesus. May His reign of truth and of life, of holiness and grace, of justice, of love, and peace extend itself by means of the Eucharist to all nations. Thy will be done on earth as it is in heaven! To receive communion is to participate in the obedience of Your Son. In everything He has done that which was pleasing to You. We give ourselves over to His will as He has given himself over to Yours for us. Make us, by the Spirit of Jesus, faithful and loving, patient and resigned. So 'the world will believe that You are Love, and the fiat of ~he earth.will echo the Amen i~f heaven. ~ . ~ Give us thi~ day 9ur daily bread! After the gift ~which You have just given us, the bread of eternal-life, can we doubt for a moment your Providence and not wait to re-ceive from it all the help for which our misery has need? Give us each day the bread of heaven. Give it to us in our last hour. Give it to all suffering humanity, for it is the guarantee of eternal happiness. Forgive us our. trespasses! By the ~mystery of the Re-demption, ~,hic.h has just renewed itself.,~f~ "us, by the power of the Body~and the Blood of Jesus, our Savior, purify us of our faults; give us deep contrition for them, pen~etrated with love and~fihal confidence. .~ As we forgive those who trespass against us! On the altar as at Calvary You pardon Your enemies. You have desired that we should reconcile ourselves Witti one another be-fore presenting our offering. Teach~ us to imitate You~ mercy w.hmh ng~ther judges ngr condemns, but pardons without tiring. By the charity which we draw from the Heart of Your Son may we be everywhere and always artisans of peace and union. Lead us not into tempthtion! We-ha~e been made mem-bers of Your Divine Son. Do not l~t us profane His most holy Body. We ate threatened on eve~ sid6,.,f0'r w'e are feeble and inconstant, imprudent and (owardl~. Welean solely on His strength and His 'love. YoUr S6.n could not be very powerful, were He unable to support U.S from one day to the next. But deliver us from evil! For one who has understood what Communion i~, tl~ere is but one evil" on earth: to lose or allow to grow cold by s~in the friendship of God. Deliver us from sin and fronl everythin~g-which leads to sin. Deliver poor. sinners fr6m their slavery.~ Amen! It is Your love which, after halving invented the marvels of the Incarnation" and the Redemption,. has crowned their magnificence with the ~ystery of the Eu-charist. We believe in-and w~ will always believe even more in Your charity. The Communicant's Our Father VOLUME 20, 1961~ MICHAEL NOVAK Saint East and West ÷ ÷ ÷ Mr. Michael Novak, a well known writer on various subjects, is cur-rently studying for a graduate degree in ~unhiivleorssoitpyh.y at Harvard REVIEW FOR RELIGIOUS In these days of the re-unifying of East and West, the great John Chrysostom stands as a long-ago figure to whom both sides already turn with reverence and love. The Bishop John (3't47-~07) won the hearts of his people so wholly by his gifts of spirit and of tongue that they could not refrain from calling him as by a proper name: John of the Mouth of Gold. The saint and bishop is a crucial figure for the understanding of the meaning of the East. For he was Bishop of Constantinople in the time in which it was beginning to exert its power as the new center of the East. At the time of Nicaea in Byzantium was still inconsiderable. To the cultured world, it meant little save as the recent choice of Con-stantine for his eastern headquaiters. To the Church, it was again inconsiderable, compared to the great sees of An tioch and Alexandria which, with Rome, formed the triangle of influence in the first three centuries of Chris-tianity. But by ~81, at the second ecumenical council, Constantinople had squared the triangle by becoming the third great patriarchate of the East, and had in fact shouldered out her Eastern rivals to take second rank to Rome alone. Rome and Constantinople: two instead of four. The Emperors, of course, both of East~ and West, would be sympathetic to such centralization.' Magistrates and bishops, these were the focal points of leadership among the people (not as in our own day, when com-munications leaders, unions,, vocal professional classes, and so on, offer other focal points of leadership). To have the bishops aligned with the magistrates was then the simple key to unity and civil peace. To have one 'bishop in authority in each half of the Empire was to limit to two the locks in which to turn the key. In ~98, when St. John was raised to the patriarchal throne of Constan-tinople, the system was beginning to manifest what would be its classic workings. John Chrysostom had been ordained a priest and had been preaching at Antioch for a dozen years when he was kidnapped and borne away to Constantinople. He was kidnapped, so that neither he nor the people could . successfully protest--there was vigor and imagination to actualize cabinet decisions in those old days. How did John react to the outrage? There was no escaping the sit-uation. For the glory of God he set his hand to" the task with courage, then with joy: ., ~.' ~" Cardinal Newman's famous essay gives us perhaps the best image of this man Chrysostom, for whom the Car-dinal felt one of the most intimate ties among all the men of history. Why was John a great orator? Because he spoke in the measures of Cicero? to the public weal like Demosthenes? mystically like the ardent Origen? as a witness of the faith like Athanasius? s~,eepingly and cre-atively like the grei~t~Augtistine? humanly and commonly upon the Bible like the Antiocheans among whom he was trained? No, says Newman, he won the greatest ac-colade of any human orator because of his closeness to his people's heart. He spoke for them, adapted all his talent and his heart to their needs and characters. ~They crowded one another to hear him. He defended them. He loved them. Against those who plotted against him, the high in Church and Empire, the people were his strength: not at all because he was a demagogue, but be-cause he was a shepherd who knew his Own, whose own knew him. His greatest characteristic, the secret inner x~ord of his life, Cardinal Newman conceives, was his "intimate ~ym-pathy and compassionateness for the whole world,~ not only in its strength but in its weaknesses." His singular mark is "the interest he takes in all things, not so far as God has made them all alike, but as he has made them different from each other., the discriminating affection-ateness with which he accepts everyone for what is per-sonal in him and ianlike others., his versatile recogni-tion of men, one by one, for the sake of that portion of good, be it more or less, of a lower,order or a higher~ which has severally been lodged in them., the kindly spirit and-the genial temper with which he looks round at all things which this wonderful world contains." Out of such love, Chrysostom could approach his peo-ple with balm and sweetness evefi when ~he chastised. He hated and feared only sin; he was willing to die over and over for his people; he told them that. His own life was active and abstemious to infective measure. He did chas-tise; he made enemies. Impulsive and courageous both, he was not cautious with that talent of his: he spoke. The people loved him mightily for his courage and his single-ness. "His friends loved him with a love stronger than death, and more burning than hell; and it was well to be so hated, if he was so belovedT' When Theophilus, the Patriarch of Alexandria, enviously contrived with the of-fended Empress Eudoxia to exile John in 403, the first ÷ ÷ ÷ Saint ot East and West VOLUME 20, 1961 4. + 4. Michael Novak REVIEW FOR RELIGIOUS 38 exile, John could not be cautious even while his fate hung in the balance. He preached with great fervor to his people: "Christ is with me; what then have I to fear? . Already you are even more earnest than before. And when tomorrow you go out singing the litanies I shall be with you, for where you are, there also am I, and where I am there are you. Though separated in space we shall ever be one in spirit, for we form one body and it cannot be separated from its head . I am ready to give my life ten thousand times over for you . You have watched many days and nothing has moved you from your pur-pose. You have not been weakened by threats or by long-drawn- out waiting--you have done what I have always been w~anting you to do: set earthly things at naught, turned your backs on this world, risen above the slavery of the body. That is my crown, my consolation, my anoint-ing, my token of immortalityl" 1 Thus was John's union with his peop!e. His affection-ate heart poured out toward each of them, and they re-sponded. By a ruse, at the time of his second exile, he called for his riding mule at one side of the cathedral, then slipped out the other, lest the gathering crowds riot against the Imperial troops who led him off: John always thought of the people. In exile, too, on the far eastern shores of the Empire "in the loneliest spot on earth," John thought of them. He wrote them hundreds of letters, asking of their health, consoling, chiding, directing, beg-ging money for new missionary needs which he had come upon in his travels. John's first trait was compassion. His second was sanguinity: never have I had it so good, he writes shortly after he had nearly died, this frail man in his sixties, in toilsome travel; the cool air, the leisure, the care heaped on me have refreshed me. "My health was never better." His third characteristic was courage and impetuositymtogether with his goodness, these brought him to his exile and his martyrdom. To understand the malice and passion that could have moved Christians to send so good a shepherd to exile and to death, we must reflect on many aspects of the Chris-tianity and of~ the world in John's time. The peoples around the blue Mediterranean were now Christians only three hundred years or, much more accurately, only for two or three generations. The perfection of holiness, the expression in manners and institutions of the love and justice of the Lord, had hardly had time to be explored even mentally, f.ar less sink deeply by habit into the tissue and fibre of society. Elementary passions were fierce. Ways and means were direct. Monks--those whom Christianity might be suppo.sed most thoroughly to have transformed 1 Donald Attwater, St. John Chrysostom: The Voice of Gold (Mil-waukee: Bruce Publishing Company, 1939), p. 126. II were known in several places to have torn enemies limb from limb with bare hands; their riots at Alexandria were a terror. The soldiers guarding Chrysostom at Caesarea risked murder and enslavement at the hands of Isaurian barbarians rather than face the mob of monks "Who de-manded that Chrysostom leave the' city. As f6~ tl~*hier-archy, Chrysostom-said he feared nothing as he feared the Bishops. Treachery that led to flogging, tearing with hooks, burning with torches as happened to one of Chrysostom's deacons, a gentle youngster runs through the history of this time as bright scarlet and yellow thread. We must understand the wildness of the. times, and the fierceness of even tl~e next many. centuries, if we are to understand the play of human passion ;ind barbarity upon which Christianity is called to ~zork. Violeni" im-pulses, cruel machiriations, fierce self-int~rest, still rhn rampant in ourselves; but we must make an effort to re-call the times when society itself more directly expressed thes~ evil movements, less effectively neutralized and hid them. Civil magistrates and ecclesiastics may not in the main be hny holier now than heretofore, but political forms, canon law, the persistent suasion of civilized con-ventions prevent their being as violent in their evils as once upon a time save where the primitive passions arise again under the ifnpulse of marching boots and songs and shouts. ~3nce this backdrop of primitive violence is set, still another note in Chrysostom's situation must be recalled. It is this. The glory of European_ civilization was in the fourth century pivoted not yet on Europe proper but still on Alexandria and Antioch and old Byzantium. The East bore the glory of human history. Greek was the great language of the Empire. Christ had come in the East. Greek philosophy was reborn in Origen, Plotinus, Por-phyry. The great councils of the Church were Eastern councils. The Near East flourished with libraries, splen-did cities, the roads and methods taught and fostered by the earlier Romans. The deserts of Egypt and the fast-nesses of Cappadocia and Caesarea heard in th~ still crystal nights the prayers of Eastern monks. Augustine was only now bringing glory to the Latin tongue; Benedict was not yet shifting the pivot of spiritual energy from Egypt to Subiaco. Western Europe was only now b~ing conceived: the East would bring her forth. In the violence of local jealousies and entanglements with the state, Chrysostom, the light of the East, could appeal to Innocent of Rome. The Pope and he could find solace in one another's reverence and love. East and West were not yet fighting against themselves, as mother against her daughter, as land blessed by the presence Of Christ against land chosen as the humble seat of Christian leader-÷ ÷ ÷ Saint o] East and West VOLUME 20, 1q61 ÷ ÷ ÷ Michael Novai~ REVIEW FOR RELIGIOUS 40 ship. Chrysostom appealed to Innocent; Innocent replied with love. But Innocent's powerlessness foreshadowed the doom that'was to come, as the torture and dispersal of his emissaries foreshadowed other injuries of each side upon the other in the centuries to come. These were still prom-ising times, at the end of the fourth century. Chrysostom's fame went around the world; Africa and Italy shared the suspense and pain of his exile, and waited upon his let.° ters. These were among the last generations of unity of sentiment between East and West. Like the mysterious column of flame that leapt up in the night from Chrys-ostom's pulpit and burnt his cathedral to the ground, as he took ship never to see Byzantium again, so the glory of the East was to feel the flame and fire of centuries of strife, long separation, and continued misunderstanding. Why was Chrysostom sent into exile? When he came to Constantinople as Patriarch, he had begun, as Donald Attwater says, to sweep the stairs from the top. He re-buked, encouraged, disciplined, set the example for his clergy. He spoke courageously against the rich, on behalf of the poor for justice' sake, on behalf of Christ for humility's and charity's sake. He rebuked vanities and thoughtless injustices. He spoke plainly to the Empress and her court. At a crucial moment he dared to speak impulsively of the vanity of wealthy women of the court, perhaps even deliberately to ring out adoxia (disreputa-ble) to suggest Eudoxia (the Empress). Theophilus of Alexandria had had little difficulty setting enemies in motion concertedly against him. Exiled once, brought back in glory shortly--in a harbor crowded as a city square, to shouts, to joy--he was soon exiled again, de-finitively. The reasons hardly mattered. Enemies he had. Richly slippered toes he had trampled on. The ardent affection of the people could not prevent the outcome. Why was Chrysostom sent into exile? It was not only for the reasons of state, the trumped-up charges, then the consequent intrigues, the pressures, the Imperial com-mands to make the charges stick. These were trivial, dispensable. If it had .not been these, it would have been others. Good men must be broken. This is the law of Christianity. Chrysostom understood it, explicitly. Chrysostom's great natural gift was his unequalled heart-enflaming tongue; by all the laws of Christianity, his tongue would have to be silenced. Chrysostom had to be sent into exile, to the 'farthest parts of the Empire, so that God's grace might work where he had worked be-fore, Silent now in tongue, his letters live for ages--letters exile forced on him. Chrysostom grasped the fact that the kingdom Christ came to bring has laws for its inner life which set history topsy-turvy. A historian seeing the incredible malice, jealously, and ferocity of religious leaders in these times might marvel, with contempt, that Christianity could achieve so little fruit, even~,among her own.W, i~.t~',hier-archy, favor, churches, energies,~Christianity seems to do so lattle, for all 1.ts lovely wor~ls, to give the race-new hfe. But Christianity is not hierarchy or social acceptability. It is not monasteries or many vocations or crowds in church. All these did not prevent, they caused, the tor-ture of Chrysostom to death. Christianity is sacrificial love. Christian life is sacrificed life. Hence persecutions must come. If they do not come from those outside Chris-tendom, they must come from the corruption or limita-tions in the organization itself. Indeed, saint will perse-cute saint°as St. Jerome and St. Epiphanius joined Chrysostom's enemies; as good Cardinal Manning and khe saintly Newman could hardly bear each other's com-pany without severe constraint. Sacrificial love is the in-ner life of the Church. All the turmoil at Constantinople --jealousy, scheming, lying, banishment, and torture for those who would not w6rship with the false successors-- all this was necessary to make the inner life of Constan-tinople's faithful fructify. Christianity simply cannot live without suffering. External standards and measurements have got, at times, to be set at odds. Only so can con-sciences be proved truly mature, strong, brave, bold, in the darkness of faith and selflessness. "There is no need to remind you, the teacher and shepherd of a great flock," wrote Pope Innocent to Chrysostom, "that everywhere and always good men are put to the test of meeting with injustice and evil . Rest securely then in your good conscience, honored brother, for that is the strength of all good men in the hour of~affliction." "Do not be scan-dalized," John wrote to Olympias, recalling the ~candal of the Incarnation and of all the Scriptures; "remember that things even more distressing happened in the days of the Apostles." Though disunity and injustice racked his see, though true Christians were driven from the churches while the cowardly or the vicious pretended to worship there, though he himself was driven ever further into exile, forced to travel and again to travel (an attempt by his enemies to murder him by physical exhaustion), still Chrysostom could die with his favorite phrase upon his golden lips: "Glory be to God. Amen." Chrysostom un-derstood Christian love. "Be true to yourself and no one can harm you," he wrote in a last short treatise which he sent Olympias. Conscience is the dwelling place of Chris-tianity, and sacrificial love is the life of conscience not duty, or conformity, or complacency, or obligation, or law. Purified will, enamored of persons, and a Person. Hierarchy, canon law, even the Holy Mass itself, the sacra-÷ ÷ ÷ Saint oI East and West VOLUME 20, 1961 41 ments these are but means. They are some of them in-dispensable means, to be sure, given by Christ. But the accent may as accurately be On means as on indispensable. The law is love. The Way is love. The fruit is love. And love means sooner or later darkness, trial, and suffering. If East and West are separate since the tiine of John, it is because all kinds of considerations have got the better of sacrificial love. Historically polemic has been preju-diced and fruitless, each side preferring personal empha-ses to self-sacrificial views of truth. Why do Roman Cath-olics in practice if not in theory, exaggerate the legalisms of the external Church out of all proportion to their Christ-given role? Because these aspects have been under severe attack for many centuries and, knowing their value, these people have not got accustomed to seeing their limitation they are means, not the goal. Why do Easterners resist the effort of unity? Because they do not wish to forfeit centuries of tradition by a too humiliating capi~tulation to Western points of view. There are count-less 6ther reasons: none of them are insuperable, save through lack of charity. The inner dynamism of Chris-tianity is toward unity. Disunity makes for inner anguish; quarrelling causes our intensest pain; selfishness and ac-cusation make witnesses "cry out to the Lord for mercy and for aid. Just so, the scandal of disunity is our trial and darkness. The inner life of the Church is Sacrificial love. That is why the first need of East and West, when we speak of unity, is to focus our eyes with mutual regard on men as lovable as St. John Chrysostom, pride of the East and of the universal Church. Our longing hhs got to be the same as his: to be consumed, like John of the Mouth of Gold, in thq paradoxical, interior ways of the Lord's love. Michael Nov~ REVIEW FOR RELIGIOUS 42 R. F. SMITH, S. J. Documents The documents wh.ich appeared in, Acta Apostolicae Se, d~s I(AAS) during August and September, 1960, will be summarized in this article. Throughout the article all page references will be to the 1960 AAS (v. 52). New Breviary and Mass Rubrics By the apostolic letter motu propriO, Rubricarum in-structum, of July 25, 1960 (pp. 593-95), Pope John XXIII announced a new code of rubrics for the Roman Breviary arid Missal and decreed the revocation of all statutes, indults, and customs contrary to the new code. On the following day, July 26, 1960 (p. 596), the Sacred Congre-gation of Rites duly promulgated the new code of rubrics and directed that their observance be begun on January 1, 1961. The new code~ is a long document of one hundred and forty-four pages (pp. 597-740) and is divided into three parts which deal consecutively with general rubrics, rubrics of the Roman Breviary, hnd rubrics of the Roman Missal. "° General Rubrics Part One of the new code, entitled "General Rubrics," ¯ consists of nineteen chapters. The first of these chapters notes that the document is intended only for the Roman Rite. Chapter Two defines the mean.ing of liturgical days and rules that all such~days are now to be divided into first-, second-, third-, and fourth-class liturgical days. Chapter Three divides all Sundays into first- and sec-ond- class groups. First-class Sundays are the Sundays of Adveht, Lent, and Passiontide, Easter, Low Sunday, and Pentecost; all other Sundays are.second,class ones. First-class Sundays take precedence over all feasts with the ex, ception of the Feast of the Immaculate Conception. A second-class Sunday outranks a second-class feast and, when it occurs on November 2, displaces All Souls' Day. However, first- and second-class feasts of our Lord, ~when 4. 4. Survey oy Roman Documents VOLUME'20, 1961 R. F. Smith, $. ]. REVIEW FOR RELIGIOUS they occur on a second-class Sunday, take over the place as well as all the rights and privileges of the Sunday; in such cases accordingly no commemoration is made of the Sunday. Ferials, Vigils, Feasts Chapter Four defines ferials as days of the week other than Sundays and divides them into four classes. First-class ferials are Ash Wednesday and the ferial days of Holy Week; all these ferials take precedence over all feast days and admit no commemoration except a privi-leged one. Second-class ferials are the Advent ferials from December 17 to December 23 and the Ember Days of Advent, Lent, and September. These ferials outrank sec-ond- class feasts and must be commemorated when out-ranked. Third-class ferials are all the other ferials of Advent, Lent, and Passiontide. Third-class Lenten and Passiontide ferials outrank third-class feasts, but third-class Advent ferials yield to such feasts. All third-class ferials, however, must be commemorated when out-ranked. All other ferials of the year are fourth-class ones and receive no commemoration when outranked. Vigils are divided in Chapter Five into three classes. The two first-class vigils, those of Christmas and Pente-cost, take precedence over all feast days; and the Vigil of Christmas, when necessary, takes the place of the Fourth Sunday of Advent. Second-class vigils, those of the Ascen-sion, of the Assumption, of the Nativity of St. John the Baptist, and of Sts. Peter and Paul, outrank third- and fourth-class liturgical days; the only third-class vigil, that of St. Lawrence, is preferred tO fourth-class liturgical days. Both second- and third-class vigils, when impeded, are commemorated according to the rubrics governing such matters; these vigils, however, are omitted if they fall on a Sunday or a first-class feast or if their feast day is transferred or reduced to a commemoration. Chapter Six groups feast days into first-, second-, and third-clvss feasts. Only first-class°feasts have First Vespers; however, second-class feasts of our Lord have First Vespers whenever they replace a second-class Sunday. The rest of this chapter is concerned chiefly with those feasts which the law now requires to be inserted into particular cal-endars drawn up for the use of dioceses or of religious orders and congregations. Chapter Seven r~tains only three octaves, those of Christmas, Easter, and Pentecost. The octaves of Easter and Pentecost are first-class ones; that is, all the days of these octaves are first-class. The Christmas octave is a second-class one; the days within the octave are second-class, but its Octave Day is a first-class day. Chapter Eight lists the various seasons of the ecclesi- astical year, while Chapter Nine provides for the Saturday Office of our Lady. Chapter Ten considers the Major and Minor Litanies; it notes that, those bound to the Office no longer need to say th'e' ~itany of the Saints on the Rogation Days; it Mso giv~'sq6~al ordinaries ~he ~I56wer to transfer the Rogation Days from their usual place to three other successive days at a more appropriate time. Precedence of Liturgical Days Chapter Eleven gives a breakdown of the days of the ecclesiastical year into the four classes of liturgical days and gives the rank of precedence within each of the four classes. First-class liturgical days. include all first-class Sundays, feasts, ferials, and vigils as well as the days within the octaves of Easter and Pentecosti the Octave Day of Christmas, and All Souls' Day. Seqond,class litur-gidal days are all second-class Sundays, feasts, ferials, and vigils together with the days within the octave of Christ-mas. Third-class ferials and feasts and the one third-class vigil constitute third-class liturgical days, while fourth-class liturgical days include the Saturday Office of our Lady and fourth-class ferials. Chapter Twelve defines what is meant by the occur-rence ~of liturgical days, and the following chapter gives the rules to be followed when two or more liturgical days happen to fall on the same date. In such cases only first-class feasts may be transferred; all other feasts are either commemorated or completely omitted. Chapter Fourteen gives the procedure to be followed in the case of a per-petual occurrence of liturgical days. Chapter Fifteen reg-ulates the situation that arises when the Vespers of one liturgical day conflict with the First Vespers of the suc-ceeding day. If the days are of unequal rank, the Vespers of the higher day are to be said; but if the two days are eqtlal in rank, Second Vespers are to be said with a com-memoration of the other set of Vespers. Commemorations Chapter Sixteen divides all commemorations into priv-ileged and ordinary commemorations. Privileged com-memorations are made at Lauds and Vespers and in all Masses; ordinary commemorations on the other hand are made only at Lauds and in conventual and low Masses. Privileged commemorations are the commemorations to be made of a Sunday; of first-class liturgical days; of~ the days within the octave of Christmas; of the September Ember Days; of Advent, Lent, and Passi?ntide ferials; and of the Major Litanies (but at Mass or~ly). All other commemorations are ordinary. In Masses of first-class liturgical days and in sung non-conventual Masses, no commemoration~is to be made ex- 4. 4. 4- Survey Roman VOLUME 20, 1961 45 cept a privileged one. Second-class Sundays permit a commemoration of a second-class feast only; even this, however, is to be omitted if there is a privileged com-memoration. Other second-class liturgical days permit one commemoration, whether privileged or ordinary. Third-and fourth-class liturgical days permit only two commem-orations, Chapter Seventeen gives the conclusions to be used for the orations and commemorations of the Breviary and the Missal. Chapter Eighteen is concerned with the litur-gical colors; it gives episcopal conferences in mission" ter-ritories the power to change the liturgical colors when they are inappropriate for that particular region. Chapter Nineteen completes Part One of the document by its rubrics for Mass" and Office vestments; according to this chapter the folded chasuble and the broad stole are no longer to be used. 4- 4. ÷ R. F. Smith, S. ]. Breviary Rubrics Part Two of the new code of rubrics is entitled "Gen-eral Rubrics of the Roman Breviary." Chapter One of this part divides the recital of the Office into choral,~com-mort, and individual recital. Choral recital is that of a community obliged to choir by ecclesiastical law; common recital is that of a community (two or three persons are sufficient) not bound to choir. Chapter Two notes that the canonical hours are dis-tributed in a way intended to sanctify the natural day; nevertheless to satisfy the obligation of reciting the Of-rice it is sufficient if all the canonical hours are said in the twenty-four hour period allotted them. Matins (but not Lauds1) may be anticipated after two o'clock in the after-noon of the preceding day. In choral and common recital Lauds should be recited in the early morning and Ves-pers, even during Lent and Passiontide, in the afternoon. The same p.ractice is recommended for private recital. Compline is fittingly made the last prayer of the day, even though Matins of the following day have been antici-pated. When Compline is made the last prayer of the day m choral and common recital, the Pater noster is omitted, its place being taken by an examination of conscience ~of reasonable length; the Confiteor and the rest of Compline are then.recited. All of this is also recommended .for indi-vidual recital. Chapter Three then discusses the calendar to be followed by those bound to the Office. Chapter Four begins by listing three types of Matins. .The first type, consisting of three Nocturns, that is, nine Psalms and nine Lessons, is used on first- and second-class REVIEW FOR RELIGIOUS lit is probable that in private recitation Lauds may still be 46 anticipated. feasts, on the lfist three days of Hply Week, on the Octave Day of Christmas, and on All Souls' Day. The second type consists of a single Nocturn of nine Psalms and three Lessons; it is Used on all Sundays except Easter and Pente-cost, on all ferials except the'q~t three days of Holy Week, on vigils, on third-class feasts; on'the days within the octave of Christmas, and at-the Saturday Office of our Lady. The [hird type of Mating, used only on Easter and Pentecost and throughout their octaves 'if composed of a single Nocturn of three P~Alms find three Lessons. The chapter continues by" considering th~ five kinds of Offices which are now ~6 b~ used in the recital of the Breviary. "I:l{e Sunday Officd i~xcluding th6 Office°for Easter, Pentecost, and the Sunday within the oc'tave of Christmas) is largely the same as formerlywith the excep-tion of Matins. At Matins are recited the nine Sunday Psalms, then the absolution Exaudi; the Blessings to be used are Ille nos, Divinum ~iuxilium, and Per 'evangelica dicta. The First Lesson is the same as the former First. Leg-son of the day's Scripture; the gecond~ Lesson is formed'by u~iting the former Second and Third Lessons of the Scripture; and the Third Lessoh ig the First Lesson of the Homily, that is, the former Seventh Lesson. The festive Office is used for all first-class feasts and is said in the same wgy as an~ Office of a double of the first clasg was formerly said. The semi-festive Office, used for second-class feagts, is said in the same°way that Offices of doubles of the sdcofid clasg'have been~recited since 1~55. The ordinary Office, that uged on third-class feasts and for the Satm'day Office of oui'Lady, is recited like the former simple Office except for s6me changes in the Les-sons. The First Lesson is the former First Lesson of the day's Scripture, the Second Lesson is formed by uniting the former Second and Third Lessons of the Scripture, and the Third Les~on is of'the feast. This Third Lesson is obtained by using the "contracted life of the saint_ in the former Office; or, failing that, by.~om.bining the Fourth~ Fifth, and Sixth I~ssons of the former'prope.r Office of the feast; br finally, if .t.~ae feast has no Proper, by using the former Fourth Lesson of the Common. The ferial Office, used on all fer'ials and vigils except the last three days o.f Holy"Week and the Vigil of Christmas, is like the former ferial Office with Lessons either of the H~omi!y or of t~e day's Scripture. The Dil~eren.t Parts o['~the .OOice ,, ,.+,. Chapter Five, which legislates for the various parts of the Office, makes several changes which "can be-noted here. All Hymns of the Office have only the conclusion given in the Breviary, all changes~ of the conclusion by reason of feast or season being now excluded. The com-plete Antiphon is always to be said in its entirety both ÷ Survey o~ ~ Roman Documents ;=VOLUME 20, 1961 ÷ ÷ R. F. Smith, S. ]. REVIEW FOR RELIGIOUS d8 before and after the Psalms and Canticles of all the canonical hours. The Responsoria of Offices with three Nocturns are to be taken from the Proper or the Common as previously. In the.Sunday Office, however, the first Responsorium will be the one given after the former First Lesson; the second will'be that given after the former Third Scripture Lesson; and the third, when needed, will be the Responsorium formerly recited after the Third Lesson of the Homily. In ordinary Offices with Lessons taken from the day's Scripture, the first Responsorium will be that used after the former First Lesson, while the second will be that formerly used after the Third Scrip-ture Lesson. Ordinary Offices with proper Scripture Les-sons will use proper or o~dinary Responsoria in the° same order as given in the previous kind of ordinary Office. At Prime the Capitulum will always be Regi saecu-lorum and the Lectio Brevis is always to be the seasonal one. In private recital of the Office and when the Office is recited by those who are not deacons, the prayer or oration of the Office is to be preceded-by Domine, exaudi orationem meam with its response in place of Dominus vobiscum and its response. Preces feriales are to be said at Lauds and Vespers of the ferial Office on Wednesdays and Fridays of Advent, Lent, Passiontide, and the Sep-tember Ember Week. They are also to be said at Lauds on Ember Saturdays except on the Saturday within the octave of Pentecost. Chapter Six gives the directions for making the sign of the cross and for bodily posture during the choral and common recital of the Office. It is recommended that the regulations for the sign of the cross be followed also in individual recital.° Mass Rubrics Part Three of the new c~de of rubrics is called "General Rubrics of the Roman Missal." Chapter One gives some ¯ basic notions of the various kinds of Masses and notes that the phrase "private Mass'" should be avoided, since the Mass by its nature is always and everywhere an act of public worship. Chapter Two then considers the calendar to be followed in the celebration of Mass. Chapter Three siates that the conventual Mass, except on fourth-class ferials, must comform to the Office of the day and should be ff solemn Mass, or at least a high Mass. This chapter prohibits the chanting.of the Divine Office during the conventual Mass. Chapter Four is' con-cerned with Sunday and ferial.Masses, while Chapter Five discusses the Mass for feast days. This latter chapter al-lows a priest celebrating a non-conventual Mass to choose a proper Mass for a given feast from the section "for cer-tain places" rather than use a Mass formula from the Common. And in the case of non-conventual Masses, any of the Mass formulas in the correct category of the Com-mon may be used when there is no proper Mass for the feast. Votive Masses "' '" ~' Chapter Six, which deals with votive Masses, begins by general remarks on the subject. It permits all Masses of universal feasts of the Blessed Virgin to be used as votive Masses, excluding, however, Masses of the mysteries of hbr life with the exception of the Immaculate Concep-tion. Sequences are to be omitted in votive Masses and vestment colors should fit in with the votive Mass chosen. In the case of low, non-conventual votive Masses of the fourth class, however, the color of the Office of the day may be used; violet and black, however, are always to be used when demanded by the votive Mass chosen. The chapter then divides votive Masses into four classes. First-class votive Masses, which are those permitted on all litu

Issue 19.2 of the Review for Religious, 1960. ; Review Prayer for the General Council by The Sacred Apostolic Peniten~tiary The Psychological Possibility of Intellectual Obedience by Thoinas Dub'ay, S.M. Temptation: A ÷ R = S by John Carroll Futrell, s.J. Charity the Unifying Principl'e of Religious Life by Sister Consuela Marie, S.B.S. Neuroticism and Perfection by Richard P. Vaughan, S.J. Survey of Roman Documents Views, News, Previews Questions and Answers Book Reviews 65 67 77 83 93 102 106 109 119 . Prayer for the General Council Sacred APostolic Penitentiary [The following prayer and the declaration of the attached indulgences is translated from Acta Apostolicae Sedis.I DIVINE SPIRIT, who were sent by the Father in ~.he name of Jesus and who remain present in the Church to govern her unerringly, pour forth, we ask of You, the fullness of Your gifts upon the ecumenical council. Tenderest of teachers and of comforters, enlighten the minds of our holy prelates who, in eager allegiance to the Roman Pontiff, will make up the assemblies of the sacred synod. Grant that abundant fruit thay come from this council; may the light and the strength of the Gospel be diffused'more deeply and more widely throughout human society; may the Catholic religion and the diligent work of the missions flourish with increased vigor; and may the happy result be a fuller knowledge of the teaching of the Church and a salutary progress in Christian morality. 0 welcome Guest of the soul, establish our minds in truth and bring our hearts to a ready obedience so that what is determined in the council may be sincerely accepted and promptly fulfilled by us. We also pray to You for those sheep who are not yet of the one fold of Jesus Christ; as they glory in the name of Christian, so may they finally come to true unity under the guidance of the one Pastor. By a kind of new Pentecost renew your marvelous works in this our time; .grant to Holy Church that, unanimously and insistently persevering in prayer together with Mary, the Mother of Jesus, she may, under the guidance of St. Peter, enlarge the kingdom of the divine Savior, a kingdom of truth arid of justice, of love and of peace. Amen. September 23, 1959 By virtue of ~he powers given to it by His Holiness John XXIII, the Sacred Apostolic Penitentiary makes the following grants: 1) a partial indulgence of ten years to be gained by the 65 PRAYER FOR THE GENERAL COUNCIL faithful who recite the above prayer devoutly and with contrite heart; 2) once a month a plenary indulgence under the usual conditions if they have :piously recited the prayer for an entire month. All things to the contrary not withstanding. N. Card. CANALI, Penitentiary Major S. de Angelis, Substitute 66 The Psychological Possibility of Intellectual Obedience Thomas Dubay, IF ANYTHING is anathema to our western world it is thought control in whatever guise it may appear. Understandably enough, our democratic horror at the least restriction on freedom of thought and expression strikes a sympathetic note in the heart of the western religious, for even he cannot escape the moods of a pluralistic society. So true is this sympathy for freedom, that not a few religious find the commonly taught doctrine on obedience of the intellect an incomprehensible, if not impossible bit of spirituality. One can encountei good religious whose very constitu-tions carry a stipulation on obedience of the judgment and yet who are almost scandalized by that stipulation, who may even think it a mistaken insertion because they view it either as im-possible of fulfillment or as an unjust attempt to curtail reasonable freedom. In this article we. propose to investigate psychologically the theory and the practice of intellectual obedience, that is, the conforming of one's judgment to the judgment of the superior. We will preface our analysis, however, with a review of the com-monly received doctrine on obedience of the intellect, a doctrine classically enunciated by St. Ignatius of Loyola in his well-known letter on obedience and recently sealed by the strong words of Pope Pius XII in his 1957 address to the General Congregation of the Society of Jesus. What Is Intellectual Obedience? Before answering our question positively, we might with profit dwell for a moment on what intellectual obedience is not. Con- " forming one's judgment to the superior's judgment d~es not mean merely that upon receiving an apparently unwise command, the subject judges that in these concrete circumstances he (the subject) ' intellectually agrees that the superior is to be obeyed. A religious does not make the superior's judgment his own simply by ac-cepting the intellectual proposition that this command must be The Reverend Thomas Dubay is presently stationed at Notre Dame Seminary, 2901 S. Carrollton Avenue, New Orleans 18, Louisiana. 67 THOMAS DUBAY Review for Religious executed, for that is accepting a solid truth of ascetical theology, not a superior's judgment. Obedience of the understanding is more than an intellectual acceptance of the theory behind religious obedience. Secondly, obedience of judgment does not mean that a religious violates his intellectual honesty by "agreeing" with the superior no matter how patently wrong the latter may be -- and sometimes is. Nor does it mean that a subject must think as his superior thinks on any subject whatsoever. The superior has no infallible authority from God and no universal commission to teach, and so he has no right to expect his subjects to be of one mind with him on free questions unrelated to religious obedience. If intellectual obedience is none of these, what, then, is it? Although a religious can avoid an offense against the virtue or the vow of obedience by a mere execution of the matter commanded, yet perfection adds to execution a full surrender of both the will and the intellect. There are, consequently, three elements nec-essarily included in an act of lJerfect obedience: execution of the superior's directive, wanting to execute it because of the superior's authority, and thinking in its regard as the superior thinks insofar as such is possible. As regards this third element, we can hardly improve on St. Ignatius' explanation, an explanation ratified by the explicit authority of the Sovereign Pontiff: "He who aims at making an entire and perfect oblation of himself, besides his will, must offer his understanding, which is a distinct degree anal the highest degree of obedience. He should not only wish the same as the Superior, but think the same, submitting his own judgment to the Superior's, so far as a devout will can incline the understanding. For although this faculty has not the freedom which the will has, and naturally assents to what is presented to it as true, there are, however, many instances where the evidence of the known truth is not coercive, in which it can with the help of the will favor one side or the other. When this happens, every obedient man should bring his thought into conformity with the thought of the Superior" (Letter on Obedience, translated by William J. Young, S.J. [New York: America Press, 1953], p. 10). It is not our purpose here to develop the idea of intellectual obedience, but rather to analyze its possibility from the psycholog-ical point of view. Our aim, then, can be ~atisfied by two or three illustrations of the Ignatian teaching. Father X, a religious priest, is attached to a parish, and during Lent is charged by his superior to preach a series of sermons on the capital sins. Father X rightly 68 March, 1960 |NTELLECTUAL OBEDIENCE believes he knows the parish and its needs well, and he further thinks that those who come to Lenten devotions need a series of sermons on fraternal charity far more than one on the capital sins. Surely the difference of opinion between Father X and his superior is not~black and white either way. As is the case with most com-mands in religious life, the evidence is not coercive; the matter is at least debatable. If Father X has a "devout will" in the Ignatian sense, he will try insofar as he can to see and accept his superior's judgment about- the advisability of a series on the capital sins. Rather than adduce mental or vocal reasons against the superior's view (and that is his natural inclination), he summons up reasons that support' the superior's position, and he tries to solve his own objections. In other ~words, he makes a serious attempt to judge .the matter as his superior judges it. Sister Y is denied permission to invite to the pa['lor someone she thinks'she could aid spiritually by a word of encouragement or advice. Sister conforms her judgment to her superior's, not merely by agreeing to the proposition that she ought not to invite this person because she has been denied permission, but by trying to agree to the proposition that, all things considered, seeing this individual now is not wise in itself. Brother Z is refused permission to buy tools that he obviously needs to do his job competently. Brother knows clearly that the monastery is not h.ard-pressed financially; and he knows, too, that his present set of tools is simply not adequate. What must Brother's "devout will" do. in this situation? Rest in peace. He need not even try to conform his judgment to his superior's, because the case is clear (in our supposition, at least). Since it is patent that the superior is wrong, even the perfection of obedienc~ does not require Brother to believe that he is right. Nature of Intellectual Assent The difficulties involved in seeing the advisability and even the possibility of a submission of the judgment are prominent in the cases of Father X and Sister Y. Brother Z's situation offers no great problem. If the intellect is a necessary, determined, non-free faculty, how can it be moved to accept one view rather than another? If Father X's intellect is determined by the evidence at hand and if he can see his motives for assent but not his superior's, how can he honestly conform his judgment to his superior's? And the same is true of Sister Y. " 69 THOMAS DUBAY Review for Religious The intellect, the faculty that knows in an immaterial manner, the faculty whose proper object is the universal idea, is admittedly a non-free cognitive power. It can know only what is given it, for °the knowing intellect is what the scholastics call the possible intellect, and the possible intellect is determined by the impressed species. Though this terminology may be obscure to the non-philosopher,, the fundamental idea is quite simple. Just as the eye is passive and determined in the sense that it can see only what is given to it, so also on the more immaterial plane is the intellect passive and. determined because it can "see" only what is given to it to understand. While we readily grant the non-free character of the intellect's grasp of the idea (the simple apprehension of the philosopher, the knowing of what a thing is), we do not grant that all of his judg-ments are determined or non-free. By a judgment we mean, of course, the attribution of one idea to another or the denial of one idea of another. I attribute white to house in the judgment, "the house is white," or I deny right of James in the judgment, "James is not right.": Some of our judgments are necessary: "seven times four is twenty-eight," or "any being has a sufficient reason for its existence." These propositions are overpowering in their evidence; the intellect must accept them. It cannot do otherwise, for there is no theoretical or practical difficulty in the propositions that could distract the intellect's attention and so render the assent unnecessary. ~ "But--and this is important for religious obedience--most of our judgments are not necessary. Even more, many of our certain judgments are free even though perfectly certain and established by irreproachable evidence. Although the judgment, "God exists," is certain, and metaphysically certain at that, it is a free judgment, for it is not coercively obvious. A man can choose to be unreason-able, to look rather at difficulties practical and speculative, and thus choose to reject a truth that is amply demonstrated beyond any reasonable doubt. Because the intellect is not necessitated by the evidence in these many free certitudes, the will must enter into the picture and decide whether a~judgment is to be made, and, if so, what kind. The fact that the certitude of faith (another example of a free assent) is free is one reason that it is meritorious of eternal reward. And so the will has a decidedly large part to play in our intellectual life--far more than most of us would like to admit. If I am a Democrat (or a Republican), I am such not because 7O March, 1960 INTELLECTUAL OBEDIENCE of clear, cold reason alone. The positions taken by the two parties are by no means obviously right or wrong, at least when considered as two sys~ms. If I am a Democrat, there are intellectual reasons, of course. But there are also a host of factors that have influenced my will quite aside from my desire for efficient government: parental persuasions, educational exposures, attitudes of friends, personality traits of political figures, my home city and state, income bracket (if I had one!), social position, religion. If you wonder whether rural life is superior to urban, whether married women ought to work outside the home, whether your religious superior is right or wrong in a given case, you may be quite sure that your will is going to have an important role in your final yes or no to each question. The will exercises this role in two ways, indirectly and directly. The will indirectly influences our intellect in its act of judgment by determining whether and for how long the intellect is to consider the various pieces of evidence pro and con. If a man refuses to study the evidence for the divine origin of the Catholic Church, his final judgment, "She is not Christ's Church," has been very much determined by his will, even though he might flatter himself that he has been quite intellectual in building up his case against her. If a religious refuses to examine carefully the favorable motives for his superior's decision, his judgment that the superior has erred is shot through with the volitional element. ¯ The will plays a direct role in the formation of a judgment, not because it elicits the very act of judgment (this is a cognitive act and therefore an operation of the intellect), but because it im-perates or commands the intellect to pass judgment, to link one idea with another. This direct role is found in both certain and opinionative assents. Although we have thus far considered chiefly the certain assent, what we have said bears even more pointedly on the opinionative. If certitudes can be free, it is obvious that opinionative assertions.' must also be free. If certain motives often do not determine the intellect, surely probable ones do not. And so because the opinionative judgment is not one forced by the evidence, the will must enter into the matter directly and command the intellect either to assent, not to assent, or to suspend assent altogether. Application to Religious Obedience From all that we have said it appears, then, that a definitive disagreement with one's religious superior is not usually a purely 71 THOMAS DUBAY Review for Religious intellectual affair. The reader will note that we specify a definitive disagreement, that is, not a mere difficulty in seeing the superior's position, but rather a mental assent, certain or opinionative, that the superior has erred. If we may return to a previous example, our point may be clarified. If Father X makes a judgment that his superior is wrong in directing a Lenten series on the capital sins, Father X's will has probably entered into his~ decision both in-directly and directly. On the first score, Father X's judgment has been influenced indirectly by his will, if he declined to look for and consider reasons supporting his superior's view. If, in addition, he chose only to adduce mental evidence to prove his own view, he chose so to act by his will, not his intellect. On the second score, Father's judgment has been directly influenced by his will, since the evidence is not compelling for either opinion, and in order for him to make an opinionative or a certain assent either way the will must intervene. It now becomes apparent that obedience of the judgment involves both the intellect and the will though in different ways. It is the intellect that is here conformed to the superior's, but it is the will that sees to the conforming operation. However much he might like to think so, the religious is not subject merely to ob-jective evidence in his intellectual reaction to his superior's com-mands. His final assent or dissent is 'very much determined by his desire to assent or dissent, and that desire will be shown probably by both an indirect and a direct influence on the part of his will. We may next inquire into the reasons why the will enters so pronouncedly into a realm that seems no great affair of its own. ¯ Why does the will step into the intellect's own proper sphere and influence its own proper act, the judgment? The underlying answer to this question may be deduced from what we have already said about the indetermination of the intellect in any of its judgments that lack dompelling evidence. In these cases it is the will that must decide finally whether an intellectual assent is going to be made and, if so, what kind: affirmative or negative, certain or opinionative. Without this volitional push the intellect would operate only when the evidence for its assent is overwhelming and bereft of any difficulty, practical or speculative. While the in-tellect's frequent indetermination is the underlying reason for the will's entry into the act of judgment, we may still ask why the will chooses an affirmative assent rather than a negative one (or vice versa) or a certain rather than an opinionative one (or vice versa). 72 March, 1960 INTELLECTUAL OBEDIENCE Why, in other words, do we choose to hold what we do hold? Does our will always follow the objective state of the evidence? To answer this question is to answer also the problem of why we err when we do err. St. Thomas does not hesitate to place the root cause of error in the will, and he therefore finds at least a material sin (one without guilt) if not a formal sin (one with guilt) in our errors of judgment. "Error obviously has the character of sin," points out the Angelic. Doctor. "For it is not without pre-sumption that a person would pass judgment on things of which he is ignorant. Especially is this true in matters in which there is a danger of erring" (De rnalo, 3, 7). Why the sin? Because there is a deordination in the will's extending an assent beyond evidence, in judging without adequate information. We do not err because our senses and/or our intellects deceive us. l Being passive faculties they cannot register except what is given them, any more than a catcher's baseball glove can catch a golf ball if a baseball is thrown at it. If as I ride down the highway I see a peach tree and declare it to be a plum tree, I have erred not because my eyes deceived me (for they indicated precisely what is there), but because through an over-eager will my intellect was pushed to extend its assent, "Look at the plum tree," beyond the given data. An ordered judgment, one supportedby available evidence, would have been, "Look, I think that is a plum tree." In this judgment ~here is no error for it does appear to be a plum tree. In pinning down exactly why the will imperates unjustified assents epistemologists offer a wide variety of causes and occasions. These may be seen in any complete text on the validity of human knowledge. We will apply these same reasons and add some of our own to the subject's judging of a superior's command when the rightness or wrongness of it is not obvious. We may note that in the subject's disagreement with his superior there will often be an inordination of one kind or another. We qualify our statement by the word often because it can also happen with some frequency, and even in matters debatable, that a subject judges his superior wrong for objectively valid reasons. But even in this latter case perfect obedience will prompt the religious to seek to conform his thought to the superi0r's insofar as he can, and that by trying to see the superior's reasons rather than his own. What, then, are the inordinate causes for- a. subject's willed intellectual disagreement with his superior? ~Th~ senses can err, of course, when either they or the medium are defective. Of themselves, they are inerrant. 73 THOMAS DUSAY Review for Religious 1) ,Precipitate judgment due to levity or lack of maturity. Many people, ndt excepting religious, have a tendency to pass judgment on ideas or persons or events on the spur of the moment and without allowing themselves the leisure fo~ mature consideration. This undue haste could be willed insofar as an individual realizes his tendency to ill-considered conclusions and yet does not take adequate means to overcome it. A religious who is wont to have and express an immediate opinion regarding decisions of authority is probably beset with this defect. 2) Innate tendency to disagree. Closely allied with our first cause for a religious' intellectual disagreement with his superior is the odd perversity by which some men almost automatically choose the contradictory pqsition to an expressed proposition. This type of person, when a religious, will find himself sponta-neously thinking that the community should buy a Ford once the superior has decided upon a Chevrolet. 3) Desire to appear informed and/or as having a mind of one's own. To suspend judgment upon hearing a statement or to agree with it can in the first case appear to be due to ignorance of the situation or, in the second, to a lack of intellectual initiative and originality. Sister X may disagree with a ~uperior's directive re-garding classroom procedure primarily because she wants her community to realize that she, too, knows something about matters educational. Brother Y may be at odds with his superior about some extracurricular activity just to let it be known that he still has the use of a good set of reasoning apparatus. 4) An attachment to an idea or to a thing with which the superior' s directive is incompatable. Father X in our above example Gould have been willing his intellectual disagreement with his superior because of an unreasonable clinging to his own idea of what the people need most to hear about in a Lenten series. Although this clinging to an idea may be solidly motivated, it may also spring from an in-tellectual pride or from a self-centered attachment. If we refuse to examine honestly the evidence supporting the superior's view, we have cause for suspecting a self-centered attachment. 5) A preformed set of pseudo-principles. Not unrelated to simple prejudice is the phenomenon by which a religious builds his own cozy living of the religious life upon a set of principles hardly deducible from gospel asceticism. When his superior's directives clash with these "common sense" principles, the 'former are judged to be defective, not the latter. Fit forms of recreation, the amount of money available for a vacation, types and amount of work 74 March, 1960 INTELLECTUAL OBEDIENCE assigned are all illustrations of the kind of material in which intellectual judgment is likely to be mixed with an abundance of will. 6) Dislike for the consequences of the superior's judgment. Even when no principle is immediately apparent, a religious can disagree with his superior's judgment because he can see that it is going to conflict with his own plans and purposes. A teaching sister who wishes secretly to run a particular extracurricular activity can easily be tempted to find intellectual fault with a command whose execution will disqualify her for the job she seeks. If she succumbs to the temptation, her judgment is probably rife with will. 7) Dislike for the person of the superior. If my memory does not fail me, Ovid once observed that love is a credulous sort of thing. And we might add that hatred is incredulous. The same man will strain to put a favorable interpretation on a wild remark of a true friend, while he will unabashedly reject a moderate statement of an enemy. A religious who feels a natural antipathy towards his superior is by that very fact predisposed .to disagree with his judgments on non-intellectual grounds. Because women admittedly tend to judge with their hearts to a greater extent than men do, sisters who note this incllnation in themselves should observe carefully its bearing on intellectual obedience. These, then, are some of the volitional factors that can be present in the religious' failure to conform his judgment to that of his superior. Lest we be misunderstood, we repeat that a lack of conformity of judgment can also be due to solid intellectual reasons held by the subordinate; and in this case he is not at fault, provided he has honestly tried to see the superior's point of vie.w. But we do insist that many of our disagreements can be influenced, perhaps strongly,, by any one .or several of the factors we have outlined. When such be true, our disagreement may not be flattered by the pure name of intellectual. Some Difficulties Does not intellectual obedience smack of the unreal, the dis-honest? Is not a mature man or woman being asked too much in being urged to surrender not only the will but the very intellect itself? Is the religious to enjoy no personal independence at all? These questions almost answer themselves in the asking. Intel-lectual obedience is honest and realistic for the simple reason that it requires only that a subject look frankly at evidence favoring 75 THOMAS DUBAY the superior's viewpoint. Since he already knows his own opinion, the subordinate violates no honesty in trying to see and accept that of God's representative insofar as such is possible. Nor does this ask too much, for every faculty 0f man belongs to God, his intellect included, and they all, therefore, should be surrendered to Him. As regards independence, we must note that no man is independent of God. A religious obeys with his understanding, not because the superior is more intelligent than he,. but because he commands with God's authority. There is an immense difference between the two motives. Would not the faithful practice of intellectual obedience cripple a religious' later ability to rule? Hardly. This difficulty is based on the tacit premise that the subbrdinate's viewpoint on a debatable command is the more correct because it is the subordi-nate's, that he will learn how to rule by attending to his reasonings rather than those of the superior. The contrary seems more ~ikely. A subject already knows how he would judge in a given situation ¯ and why he is inclined to disagree with his superior. It stands to reason, then, that he will be broadened, not narrowed, if he honestly tries to see this same situation from another man's vantage point. I Would expect obedience of judgment to improve a subject's later ability to govern wisely rather than hinder it. After all, who of us. is so brilliant that he has nothing to learn from another? And finally, does not the conforming of one's ju.dgment to that of another tend to smother magnanimit~ and zeal, bigness of mind and aqcbmplishment? I think I might be pressed if I had to give a convincing theoretical answer to this objection, but I find that an adequate concrete answer could scarcely be easier. We need only look at the lives of the saints and then ask whether their perfect obedience of intellect and will smothered their zeal and a~c0mplish-ment. We need only recall, for example, that towering figure of magnanimity, St. Francis Xavier, corresponding with his superior on his knees. The objection melts away. Intellectual obedience, then, is not only psychologically possible; it is logical, helpful, desirable. Without it obedience of execution and will can hardly be perfect. The subject who is at intellectual odds with his superior's directives is likely to murmur, to cut corners, to be lacking in promptness and cheerfulness. With intellectual obedience he is completely subordinated to God. He enjoys peace because his holocaust is entire. 76 Temptation." A÷R--S John Carroll Futrell, S.J. EVEN THE GREAT St. Paul complained that he found himself doing the evil he did not wish to do. Religious men and women, professionally dedicated to the pursuit of perfection, under-stand from their own humiliating experience what the Apostle was talking about. It is one thing to possess and pursue ideals of perfect virtue and high sanctity and quite another to realize them in the heat and rush of daily life. All of us suffer from plaintive moments when we see the embarrassing divide between what we are and what we are supposed to be. "What a rain of ashes falls on him / Who sees the new and cannot leave the old." More often than not it is only in profound moral crises that we find out what values truly shape our character. Men in general tend to live their lives without finding out who or what they really are. Most of the time we can successfully fool ourselves into believing that we are in our souls what we appear in our religious garb. Whether this be due to superb play-acting or to some inner veil we draw across the mirror that would show us ourselves, at least this much is clear: we fight like Tartars against the knowledge of what we really are, barring no holds and respecting no rules. It takes a crisis to reveal us to ourselves, and even then we can sometimes throw off uncomfortable truths by a kind of mental judo. The source of our troubles and the root of our self-deceit, we know, is the old Adam within us all. Man is split; his heart is divided. If, as the Psalmist and the poets have said, he is noble and splendid and but a little less than the angels, if he is of almost .infinite faculty in his mind and in apprehension like a god; still, he is also a mean-spirited reed and his own demon. He is capable of heroic grandeur shining out against the dark magnificence of things; but in the main he is rather ignoble, mean in his pleasures, slavish in his conformity to unworthy standards. We religious share this fallen nature (how well we know it!) and this divided heart. We run the constant risk that we shall live out our lives without really seeing our true face or speaking out our authentic name, who we are, why we are here. When the time comes to us, perhaps only at Judgment, when we will be forced at last to utter The Reverend John Carroll Futrell is presently stationed at the Institut Saint-Bellarmin, W~pion, Belgium. 77 JOHN CARROLL FUTRELL Review fo~ Religious the speech which haslain hidden at the center of our souls for years, we will be abashed and not a little astounded. It will be too late to deceive ourselves. If we have failed to realize our religious ideals, the reason is that we have in one way or another succumbed to temptation. Modern psychoanalysis has taught us that the best way to uncover the authentic self is to dig back under the layer of our surface personality and lay bare the subsoil from which it has emerged. Ultimately, one can do this only for himself. It is helpful, however, to consider how temptation works in general in order to be equipped to analyze its victories in ourselves. The purpose here is to consider how temptation works and why it overcomes us. In his brilliant discussion of the roots of sin St. Thomas Aquinas explains the division man discovers within himself. The philosophers have a dictum that action follows upon knowledge. How, then, can a man do the evil he does not wish to do, follow what is base, when he could write a perfectly accurate analysis of the ideal? How can he act against his own knowledge? St. Thomas gives the answer (Summa Theologiae, 1-2, 77, 2~. We have two kinds of knowledge: a general recognition of moral principles which is habitually possessed by our minds-- for instance, we know that all forms of sensuality are to be avoided- and a practical knowledge in the here and now situation that faces us which governs what we actually do-- we do not recognize that this sensual action here and now ought to be avoided. The process is obvious: we fail to consider here and now what we habitually recognize as true. What is the cause of this crucial failure to call upon our habitual knowledge when we most need it? Why is man divided? According to St. Thomas there are several possible explana-tions of this lack of consideration of moral principles. In a malici-ous man it may simply be the result of an evil intention; he does not want to pay attention to the demands of morality. More often, the source of the trouble is less direct. Some impediment gets in the way and blocks out the habitual knowledge which should step in to save us. This impediment might .be so simple a thing as a very demanding external occupation. We are so busy doing that we have no time for thinking. Or it might be the result of physical weakness. The mind is very much tied to the body. But for most of us most of the time the biggest impediment to moral .considera-tion is the force of our feelings. We are carried away from our ideals by the drive of self-propelled desire. The most insidious wile 78 March, 1960 TEMPTATION; A ~- R = S of feeling is to distract us from our habitual knowledge of what is meet and just by compelling our attention to its own attractive object. Or it may simply set itself openly against the ideal, inclining us away from it and toward the flowers of evil. Fina.lly, (St. Thomas is always thorough) feeling can actually bring about a bodily change in a person, pressing him on so violently that reason is chained and actions are no longer free. Passion can make a man insane. What we face in temptation, therefore, is a here and now compulsion to yield to an evil desire, a craving so intense that it tends to drive from consciousness our habitual intellectual knowledge of right and wrong, our higher ideals and hopes. Man is divided; and if temptation overcomes him he finds himself doing the evil he does not wish.to do. How exactly does this sway of feeling manage to upset moral consideration? What is the psychology of temptation? Perhaps we can express it as a formula: A÷R =S. A stands for appetite. Our problems begin when something catches our attention which shows itself to be highly desirable. It is not good for me, but I want it. Hold out a piece of candy to a little child, then draw it away, and the process will be clear. What feeds appetite? It is a complicated process. The initial cause may be memory of some pleasure experienced in the past, or imagination of some hitherto unknown desirable object. Or it may be that our senses are sur-prised by some unexpected stimulation. What I see or hear makes me want to gain possession. In any case, a circuit has been estab-lished. Like an electric current, desire runs back and forth from imagination to the senses, one strengthening the yearning of the other. What I want in imagination, I decide to look for or reach for, and sense action results. But the action of the senses causes imagination to paint in ever more glowing colors the object I desire, and this results in more definite sense activity. All the while feeling is being fed and is growing stronger. But it runs the risk of being crushed. Reason hastens to the rescue. R stands for rationalization. In a religious, especially, ideals, convictions, habits stand in the way of surrender to appetite. If feeling is to have its way, it must seduce reason into approving the here and now choice of an action which is completely at variance with the religious's habitual knowledge of right and wrong. This requires some ingenuity, playing off against one another various considerations of what ought to. be in general, and what ougl~t to be under these circumstances; when one should strive to be a 79 JOHN CARROLL FUTRELL Review ~or Religious saint, and when one should give a little to weak human nature; what is splendid as a hazy ideal, and what is practical at the present moment. Appetite slowly takes control of reason~ leads it away from consideration of good and evil, brings it around to the judgment that what appetite wants it should have. This step of rationalization is essential to the victory of temptation. It cannot win without it. Man will not act while he is divided; he comes to realize the division only after he has done the evil he did not wish to do. Two forces are at work in the rationalization process which favor the success of temptation. Obviously, the first is self-deceit. We manage to fool ourselves into thinking temporarily that we can be both good religious and self-indulgent at the same time. The more we give was to the onrush of appetite, the easier it becomes, to fabricate logical reasons for satisfying it. Our mood becomes one of great kindliness towards ourselves, paternal under-standing of our weaknesses, and gracious indulgence towards our felt needs. Finally, we convince ourselves that for the moment surrender is the better part of valor. The second force which bolsters up the campaign of ap-petite during rationalization is procrastination. When we manage to retain a toe-hold on reality and have a sneaking suspicion that we cannot sincerely strive to be perfect and holy religious while giving way to self, feeling strikes directly at this resistance. It allows us to admit that what we desire is honestly not the greater good, is truly not consistent withototal consecration to God. Yet, here and now it is needed. No one becomes holy in a day. Even though we surrender to appetite on this occasion, well, we will be striving for perfection all our lives. The particular kind of mortification involved in resisting this temptation can come at a later date. Put it off for the time being. Reason has. the satisfaction of feeling self-righteously honest at the same time that it approves the drive of appetite. Temptation wins again. A variation on the usual campaign of procrastination may be termed the datur tertium feint. If reason p~rsists in protesting that the object of appetite just cannot be squared with religious dedication, then the object is shifted somewhat to make it appear more acceptable. This type of rationalization is most effective when the temptation is not to do something difficult .which the pursuit of perfection clearly demands. Appetite is revolted be-. cause the prospect is painful. Therefore, some less unpleasant act of virtue is proposed. One need not experience the shame of out-right refusal to a call to greater holiness, but neither need he be 8O March, 1960 TEMPTATION: A ÷ R = S quite so extravagant as seems indicated by the movements of grace. Datur tertium -- something else can be done which will serve as a sop to conscience and yet not unduly inconvenience the precious self. Later on, perhaps, it will be possible to ascend to the heights along the highroad of the saints --but not quite yet. Once again, .temptation has its way. S stands for surrender. The circuit is now completed. Appetite, fed by imagination and sense activity, entered into the mind and met all the counterattacks of reason. Having rationalized suc-cessfully, the tempted religious is now able to make the judgment that what is wanted here and now is good, or at least allowable, even though it runs counter to his habitual knowledge of what is right and wrong for one who is pursuing perfection. The choice is made. Temptation has won the battle and in its victory is transformed into sin, or at least into religious failure: A÷R=S. This, it would seem, is a fairly accurate description of the general psychology of temptation. How this general campaign is waged in each individual soul only the individual can say. But given that. this is the way temptation works, what would be the best general strategy of defense against it? The best beginning in a defensive war is to recognize the tactics of the enemy. These we have expressed in a formula -- A +R = S. Now,.a clever general tries to counter the very first hostile move. We must above all, therefore, attempt to overcome appetite before it can advance to the stage of rationalization. Here, one must cultivate awareness of the movements of imagination and the susceptibility of the senses. Since memory and imagination incite sense activity and sense activity feeds imagination, one must be ready at any time to shift his attention from the object, which incites appetite. If the feeling of desire has entered through the imagination, catch the feeling and overcome it before sense action results. If surprised by the senses into awareness of the desirable object, quickly occupy the senses with something else. In either case, the trick is to focus the attention away from what is tempting, and to do it immediately. The very practical and psychologically valid principles underlying the exercise of interior mortification and rules of religious decorum are immediately evident. These are simply helps to cope with our divided hearts. They are the guard over our outer gates. Further, one sees the wisdom of the practice of recollection and the habit of frequent interior aspirations. These. are positive ways of keeping our attentionwhere it belongs-~on God; and they provide a quick and easy way of shifting our atten- JOHN CARROLL FUTRELL tion away from temptation when it surprises us. The practice of corporal mortification, .too, is seen for the healthy thing it is: a means of training our senses to embrace what is painful when the call of grace summons us to higher holiness. Our conscious life is a vital rhythm which the soul itself cannot regulate. It needs power-ful allies on the level ,of sense and imagination. Rationalization is harder to cope with because it means that the enemy is already within the gates. Temptation has advanced beyond the stage of mere appetite. However, some defenses are still available. One can consciously cultivate the disposition for c.omplete honesty with one's self and with God. Then, when rationalization begins, it will be difficult not to recognize self-deceit. No one can give himself heart and soul to one thing while in the back of his mind he cherishes a yearning, a secret hope, for some-thing very different. If we are constantly striving to realize total consecration to God, temptation will conquer us less and less often. The cultivation of this desire demands unswerving fidelity to the practice of spiritual exercises, expecially examination of conscience and contemplation of the meaning of God. Adam failed in con-templation, and ever since the heart of man has been divided. A very practical means to expose temptation for what it really is is suggested by Eric Gill in his Autobiography. When the appetite draws us toward something which seems desirable and promises joy, he advises us to reflect on the true nature of enjoyment. "The only real enjoyment of life is in the memory. However enjoyable this or that activity may have been or have seemed to be at the time of action -- the ecstasy of sensation, the ecstasy of touch and taste and smell, of sight and sound-- unless the memory of it be good' we must, for our own peace, eschew such action" (New York: Devin-Adair, 1942, pp. 221-22). Finally, when we have done the evil we did not wish to do, when temptation has .conquered and we have surrendered, we must hold on with all our faculties to our faith in the mercy and for-giveness of God and our trust in Him at last to deliver us from the body of this death and to lead us home. If fall we must along the way, we know that if we have confidence in Him, He will bring us to victory and holiness in His own good time. Juliana of Norwich expressed it perfectly: "He said not Thou shalt not be tempested, Thou shalt not be travailed, Thou shalt not be distressed; but He said Thou shalt not.be overcome." 82 Charity the Unifying Principle of Religious Life Sister Consuela Marie, $.B.$. SOMETIMES in religious life the minutiae of observance, the multiplicity of regulations and injunctions, the unremitting insistence on the perfec~ observance of the rule may cause us to lose sight of the fundamental obligation of all spiritual living-- the observance of the first and greatest commandment: the love of God and its included second, the love of self and neighbor. Charity in its *unadulterated essence is the root obligation of all moral law; it is of the essence of the morality of religious observance. In this atomic age, religious find themselves caught in the activity whirls of modern living. All the gadgets and electronic time-savers available today somehow do not bring them extra time ¯ or leisure. Whether the religious exercises his activity in a class-room, a hospital, or the homes of the poor, he goes intensely from one activity to another only to find that all he hoped to do in a single day cannot be fitted into the twenty-four hours that bound it. Fortunately for him, there is a definite pattern of prayer around which he builds each day and a definite horarium for'the specific duties of the day that would seem to make for one calm, peaceful whole. But in this statistical age of records and super records, of state requirements and association reports, of development pro: grams, of theatrical productions and .seminars, he finds himself swamped at times as he tries to keep his head above a tide that carries him along whether he will or not. Stress is in the very air we breathe in America today. While the nation works feverishly for bigger and better missiles, we look for more and more mechanical teaching aids, larger and better equipped buildings, new modern motherhouses and participated TV pro-grams. And all of this is good. The far-seeing religious, heeding the many suggestions of His Holiness, Pope Pius XII, realizes that all modern developments, if properly used, are effective instruments for promoting the glory of God. He would be foolish to pass them by and keep to a horse while the rest of the world whirls by in convertibles. Sister Consuela Marie teaches theology and history at Xavier University, New Orleans 25, Louisiana. 83 SISTER CONSUELA MARIE Review for Religious But not for these did the young person enter religious life. Fundamentally, he entered religious life to find God, to live with Him, to carve out, with His grace, a way of life that would bring him into close contact with this God of love for whom his whole being cries out. How often the very force of circumstance will compel him to realize that God is not in the whirlwind; He is not ordinarily found in the blare of feverish activity. There must come to him those moments when he feels there is a roadblock between his activity and his God; .and he dreams of the green fields of the enclosed contemplative and feels himself in an outside barren waste where God seems to have crossed the horizon and left him watching the sun go down not on the glory of Galway Bay, but on ¯ the dried-up barrenness of an overworked field. At this point, however, help is nearer than he knows. He has only to cry out to God to experience new floods of grace poured out on him. Divine selection and abundant grace have set the religious apart for a special kind of efficiency in a special way of living. No human mind devised the religious state. Infinite Wisdom ordained and designed it. The Holy Spirit, breathing forever where He wills, inspired the minds of saints to organize its multiform varieties in the world today. No human need has been overlooked in the long list of religious institutes or the long category of their functions. Primarily, the religious state, whether active or contemplative, is a state of perfection in which one is surrounded by means of at-raining perfection by the observance, in addition to the command-ments, of the religious counsels. Because it implies a special way of approach to God, a special way of directing one's actions to one's last end, which is the eternal possession of God, "it implies a whole ensemble of moral obligations of unequal importance.''1 There is the fundamental obligation to strive for perfection; and this is the soul's direct answer to the challenge: "If thou wilt be perfect . " There is the essential obligation of the vows and their ramifications in the particular institute; there are the secondary obligations of the specific apostolate. Finally, there is the obligation of each professed "of impregnating his soul and his life with the particular spirit of his institute and assimilating its characterigtic virtues.''~ Each of these obligations is assumed under the protecting arms of Holy Mother the Church. It is the Church which puts the seal of approval on the specific rules of the various orders and gives its as- ~L. Colin, C.SS.R., Striving for Perfection (Westminster: Newman, 1956), p. ix. ~Ibid., p. x. 84 March, 1960 CHARITY THE UNIFYING PRINCIPLE surance that sanctity can be attained by the observance of these rules. The apostolates of the institutes become by this approval the apostolates of the Church itself. Underneath the multiplicity of orders and congregations, there is the unity of all religious living in the complete consecration of individual lives to the pursuit of perfection. In the spiritual order is thus achieved that unity in multiplicity so characteristic of all being, so particularly characteristic of the Church to which Christ gave the mark of unity. What striking illustrations of this unity of the Mystical Body of Christ, the Church: membership for every race, every clime, every age; sanctity on every level, married saints, doctor saints, children saints, royal saints, peasant saints, laborer saints, active apostolic saints, silent suffering saints. In his lucid expression, St. Thomas states it thus: "Even in the order, of natural things, perfection, which in God is simple, is not found in the created universe except in multiform and manifold manner; so too, the fullness .of grace, which is centered in Christ as Head, flows forth to His members in various ways for the perfecting of the body of the Church. This is the meaning of the Apostle's words: 'He gave some as apostles and some as prophets, and other some as evan-gelists, and other some as pastors and doctors for the perfecting of the saints.' "~ As in the Church, so too in each single order or congregation there is a leit motif, an underlying unity that binds all duties, all moral obligations in one. How necessary it is that one establish the rock bottom foundation principle of unity for the multiplicity of obligations in religious life: the vows that bind for life, the virtues to be acquired, the particular duties assigned, the diverse activities to be assumed. One element, one principle binds them all together. That element, that unifying force is charity. Once that is clearly grasped, accepted, and allowed to function unhampered, the inner well of peace is safely dug, the heart finds the refreshing inner spring; the storms, the hurricanes crash and lash; but they beat without impress; and the soul walks and talks with God in the quiet of the evening in a garden enclosed. And this is not mere poetry. It is basic theology. It was clearly taught with unerring simplicity by the eternal Word who, in answer to the Pharisee's question as to what was the greatest command-ment, answered: "Thoushalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and first commandment. And the second is like ~Summa Theologiae, 2-2, 183, 2; Eph 4:11. 85 SISTER CONSUELA MARIE Review for Religious it. Thou shalt love thy neighbor as thyself" (Mt 22: 37-39). Scripture repeats that declaration, again and again. Nothing sur-passes St. Paul's description of charity. The nature, import, vitality of charity have never been so deftly defined and so superbly summarized as in his classic encomium. The Corinthians were evidently interested in the startling and visible charisms granted freely to the new-born Church. But St. Paul urges them to strive for the greater gifts and points out to them a "yet more excellent way." All the charisms, tongues of men and angels, gifts of proph-ecy, knowledge of all mysteries, and strength to move all mountains ¯ . all are as nothing without charity. Three groups of dominant ideas in St. Paul's treatment of charity are pointed out by Father Fernand Prat.4 St. Paul, he tells us, establishes it first as the queen of virtues since all other gifts are as nothing unless they are ruled by charity. Secondly, he makes it the summary of the commandments: "Love is the fulfilling of the law" (Rom 14:10). Finally, he establishes it as the bond of perfec-tion. Fifteen different virtues are listed by St. Paul as the compan-ions of charity in his exhortation to the Corinthians (1 Cor 13). In his Epistle to the Colossians, he urges the practice of mercy, humility, kindness, meekness, patience (Col 3: 12-13), all of which are included in the list of companions of charity. But whereas in the first listing St. Paul breaks charity up into its component. virtues, in this second listing he holds them securely together by, making charity their bond. "But above all these things have charity which is the bond of perfection" (Col 3:14). At the outset of religious life, when the young person is being orientated into a new type of living, when new obligations and moral responsibilities are being explained, might it not be well to posit a course (new or review as the previous education of the aspirant would determine) on the theological virtues with strong emphasis on charity? With this theological knowledge, the balance of other moral obligations can be definitely determined. At the beginning the .air is cleared, the moral emphasis properly placed and perfectly poised. With St. Thomas for his teacher, the. young religious will know that "primarily and essentially the perfection of the Christian life consists in charity, principally as to the love of God, secondarily as to the love of our neighbor, both of which are the matter of the chief commandments of the Divine Law.''~ In discussing the question whether perfection consists in the observ- ~The Theology of St. Paul (Westminster: Newman, 1927), 2, 333. ~Sumrna Theologiae, 2-2, 184, 3. 86 March, 1960 CHARITY THE UNIFYING PRINCIPLE ance of the commandments or of the counsels,-St. Thomas makes very clear this distinction between primary, essential perfection and secondary, accidental perfection. After stating the primacy of charity, he goes on to explain: "Secondarily and instrumentally, perfection consists in the observance of the counsels, all of which like the commandments are directed to charity; yet not in the same way."" The commandments, he explains, direct us in clearing away those things opposed to charity; while the counsels direct us to remove things not contrary to charity themselves, but which could hinder it. He quotes the Abbot Moses: "Fastings, watches, med-itating on the Scriptures, penury and loss of all one's wealth, these are not perfection, but means to perfection, since not in them does the school of perfection find its end, but through them it achieves its end." Here we have obligations in their proper focus; we have the obligations of religious life in their exact and proper proportion. The obligation of charity-is primary and without measure or limit. Its boundaries are all the energy of heart, mind, and will. Faith and hope, it is true, as theological virtues, have God° as their end. But in faith, it is the knowledge of God on the authority of His revela-tion; in hope, it is confidence in God to be possessed in future beatitude. In charity however, the end is the immediate possession of God here and now, the possession of infinite Love whereby God infuses His love into the soul, and the soul loves God with I-Iis own love. "It amounts to this, that endowed with the actual love with which the Father loves the Son, and the Son loves the Church ('I am in the Father and you in "me, and I in you . He that loveth me shall be loved of my Father, and I will love him') we find within ourselves the strength to keep the commandments, to live the life of faith, and -- most blessed of all -- to love back.''7 Charity, we must remember, is infused; we cannot create it; we cannot increase or decrease it though we can posit the actions, we can set the conditions under which, or on a~ccount of which, God will pour deeper infusions. On the other hand, we can, by our neglect of grace, dry up the streams and eventually, by our own free act, lose this infused gift by mortal sin. Charity and grace go hand in hand. They grow together; they increase together. When we lose one, we lose the other. They are distinct but inseparable. Since on the authority of God, the testimony of Scripture and 6Ibid. 7Dom Hubert VanZeller, The Inner Search (New York: Sheed and Ward, 1956), p. 165. 87 SISTER CONSUELA MARIE Review for Religious the writings of the Fathers and the explanations of the Summa, charity is the first moral obligation of all Christian living, a clear concept of its theological implications serves not only as rock base for the spiritual structure; but, far and beyond the foundation, it provides the beginning and the end, the end and the means, the joy and the crown, the reduction to simplicity and unity of the many facets of religious observance and obligations. Once this foundation virtue of charity takes its proper place, all other virtues take their form from it; all other virtues are only so many ways of loving God. No one of them has any meritorious value before God unless.it is informed by charity. What a delight religious life should be if this is our first duty, this the prime obligation of our whole existence -- to love God and our neighbor as ourselves in Him. And all this because God has.first loved us. Before the uni-verse was created, God is love. He created the universe and man in an act of love. When man turned aside from His love in sin, God the Father decreed the redemption by His only-begotten Son; and the Holy Ghost, in an act of love, overshadowed the im-maculate Virgin and with her consent effected the Incarnation. "The free deliberate self-oblation of Jesus on earth is the realization in time of the eternal decree of redemption in Heaven which springs from the inmost sources of Love." 8 We were created in love; we are destined to be entirely pos-sessed by love. We have only to clear the way, to remove the obstacles, to take down the barriers of pride and self love to let the waters of the boundless oceans of love inundate our whole lives. Once the barriers are down and love's passage through us is free, all other virtues follow. Because we love, we find the practice of the other virtues an almost impelling necessity. "I have found my vocation," once exclaimed the Little Flower; "in the Church, I will be love!" Each religious should make the same discovery; and the sooner, the better. To each one is the quotation from Jeremias applicable: "I have loved thee with an everlasting love!" (31:3). What peace, quiet, refreshment in that thought. Ever-lastingly He has loved me; He has brought me into existence primarily to fill me with love, for His glory! Intellectually we should understand the nature of this charity and how it should function in our lives. We cannot build castles in the air or dream of the darts of love or the raging fires we see sur-rounding the pictures of the saints. We must seek the essence, SKarl Adam, Christ the Son of God (New York: Sheed and Ward, 1934), p. 266. 88 March, 1960 CHARITY THE UNIFYING PRINCIPLE not the extraordinary manifestations of it. There are three divisions in this precept of charity: the love of God~ the love of self, the love of neighbor. The human mind staggers when it attempts to analyze the love of God in itself. On God's side, charity is active and creative. According to Sty. Thomas, "It infuses and creates the goodness which is present in things."'~ We love something because we find in it qualities or characteristics that appeal to us. God loves His own reflection in objects pleasing to Him. God is love, so that in Him love is a bottomless spring diffusing itself endlessly to the works of His creation, making them beautiful because of His love poured freely into them. "Our God is a consuming fire" (Heb 12:29). The flames of that fire are eternal and boundless. They transform to white heat whatever they touch. The inner life of the Blessed Trinity is one of complete giving, coraplete giving in love in the eternal generation of the Son by the Father, and the eternal spiration of the Holy Ghost by the mutual love of the Father and the Son. The Incarnation of the Second Person of the Blessed Trinity is the most stupendous demonstration of God's love for man. The Redemption, the establishment of the Church, the order of grace and the sacraments, are all gifts demonstrating a love on God's part so perfect, we can never begin to comprehend it. On our part, charity is a supernaturally infused habit of our souls, a virtue by which we love God as the sovereign good above all else and our neighbor as ourselves in His love. This love for God which is our prime duty must have definite characteristics. It must be a love that is summus, that is, a love of God above all else. This characteristic which ~he theologians label summus has two di-visions: appretiative and intensive. Amor appretiative summus loves God as the sovereign good. "It is a postulate of charity that we must love God as the.infinitely lovable Being above all else, that is more than any other person.''~" Amor intensive summus adds the additional note of loving God ardently. "It is the highest kind of emotional love of which a man is capable.''~ This ardor, however, is not essential. ~t is a gift of God not given to all. True, there have been saints who have experienced sensible darts of love or ardent affections; but there have been many, too, who experienced years of dryness and dereliction. Yet these also loved God with an amor appretiative summus. ~Summa Theologiae, 1, 20, 3. ~°Koch-Preuss, Handbook o[ Moral Theology (St. Louis: Herder, 1928), 4, 78. ~Ibid., p. 79. 89 SISTER CONSUELA MARIE Review for Religious The second characteristic of the love we should bear God is that it be effective. That means it must show itself in good works. Love that merely exclaims, "My God, I love you!" but does not show itself in good works, is ineffective love. Mere affective love is transitory and incomplete unless it ends in effective love. If we really love God, we give proof of the love by the practice of the virtues and. by positive effort to extend the Kingdom of God on earth. The love of. God is the first and greatest commandment, and the second is the love of neighbor as self. Not often is a religious instructed in the love of self, though since God established love of self as the measure of the love of neighbor, there is a perfectly proper love of self. Pope Pius XII has made this very clear. "There exists," he said in his address to psychotherapists (April 13, 1953), "in fact a defense, an esteem, a love, and a service of one's personal self which is not only justified but demanded by psychology and morality. Nature makes this plain, and it is also a lesson of the Christian faith. Our Lord taught 'Thou shalt love thy neighbor as thyself.' Christ then, proposes as the rule of love of neighbor, charity towards oneself,, not the contrary." This love of self includes the proper love of our spiritual wel-fare before which we can put nothing else, and also in certain circumstances, a concern for our necessary physical welfare. St. Thomas says this explicitly: "When we are commanded to love our neighbor as ourselves, the love of self is set before the love of neighbor.""-' He hastens to add that we should love our neighbor more than our body. A proper uriderstanding of the nature of this love of self is essential. Before all else, we must love our soul's salvation. Before that we can put nothing. We can, however, and should put our neighbor's spiritual welfare before our physical convenience. It is worth noting, too, that God expects a reasonable care and concern for the physical nature He has given us. It has been said that some nuns push themselves too far. That can happen to a religious as well as to a hard-pressed mother or father. But here, a charity for oneself, for the physical health given by God, could help. All religious are well instructed on the third phase of the commandment of charity -- the love of neighbor. Love for others in religious life flowers into the manifold apostolates of the Church at home and abroad. So many dedicated apostles in so many dedicated apostolates, all loving God for Himself, and their neigh-r~ Surnma Theologiae, 2-2, 44, 8, ad 2. 9O March, 1960 CHARITY THE UNIFYING PRINCIPLE bors in. His love, ready to give them all they have, loving them truly as they love themselves! Now and then, however, it is well to recall that the first claimants to this charity toward the neighbor are the members of our respective communities. St. Thomas says so pointedly, "We ought to love most those of our neighbors who are more virtuous or more closely united with us.''1'~ We should wish them well, do good to them before outsiders. Helping them is part of our first moral obligation. Understanding the primacy of place, the primacy of obl.igation, and the formative influence of charity on all other virtues, the in-tellectual concept is clear. Intellectual concepts will help but they will not produce charity. God infuses it. Progress in charity is the lifelong concern of the religious. He is in the way of perfection. Can he attain to perfect charity? Discussing whether one can be perfect in this life,14 St. Thomas explains that absolute perfection is possible only to God, and that absolute totality on the part of the lover so that his affective faculty always tends to God as much as it possibly can, is not possible to human nature this side of heaven. But, he adds, there is a third perfection on the part of the lover with regard ¯ to the removal of obstacles to the movement of love towards God. This perfection, he assures us, can be had in this life in two ways: first, by removing from man's affection all that is contrary to charity, such as mortal sin (this degree is essential for salvation); secondly, by removing from man's affections not only what is contrary to charity but also what hinders the mind's affection from tending wholly to God. In this second area, there are ever-widening possibilities. In avoiding mortal sin, and as far as human frailty will permit, venial sin, there is an ever-deepening union of mind and soul with God. Affective love becomes effective in works of super-erogation assumed for the sake of love. At this point, all the theo-logical virtues, the cardinal virtues and their subsidiary virtues, are so many streams through which the current of charity flows far and wide. The stronger the charity, the stronger these other virtues which receive their merit from charity. This perfection is possible here and now --: that all that is done, is done for love of God at least through a virtual intention even though an actual intention does not precede every ac.t. The aim at this love should be direct and constant. The most important act a religious makes is an act of charity, and it is in his power to renew it actually and briefly countless ~3Ibid. l~Summa Theologiae, 2-2, 184, 2. 91 SISTER CONSUELA MARIE times during the day. Fulfilling all the obligations of his state for the pure love of God, he can still renew frequent acts of charity. "With frequently renewed acts of charity, the soul is capable of doing as much as it can in this life to make the meritorious influence of charity constant and complete.''~'~ Charity is the precious ointment, the sheer essence of all religious living, of all spiritual striving. It is the most precious element in the Church. St. John of the Cross states its position with startling simplicity: "More precious in the sight of God and the soul is a small portion of this pure love, more profitable to the Church, even though it seems to be accomplishing nothing, than are all other good works combined.''~'~ When life is over, faith will end, for we will see; hope will vanish, for the goal will be reached. Charity alone will endure. Before it is our eternal joy, it will be our judgment. St. John of the Cross tells us that in the evening "of life, we will be judged by love. How important that the morning, the high noon, and the late afternoon of life be directed to the perfection of charity! ~SDominic Hughes, "The Dynamics of Christian Perfection," The Thomist, 15 (1952), 268. ~The Works of St. John of the Cross (Westminster: Newman, 1949), 2, 346. 92 Neuroticism and Perfection Richard P. Vaughan, S.J. THE FIRST OBLIGATION of every religious is to seek perfec-tion.~ Generally speaking, the success of a religious as a religious will be measured by the extent to which he or she actually achieves this goal. Since perfec.tion and sanctit~ are synofiomous, every religious is also called to sanctity. This demand presents a special problem for the seriously neurotic religious, since the very nature of his disorder seems to militate against his achieving any degree of perfection or sanctity, and sometimes it even seems to eliminate the possibility of his striving to achieve a relative state of perfection. The question, therefore, arises: Can the neurotic religioug ever hope to attain perfection or sanctity? Or are the debilitating symptoms of almost all seriously neurotic conditi'~ns such as to exclude the possibility of sanctity? Obligation and Nature of Perfection St. Thbmas describes the type of l~erfection whibh is the primary obligation of all religious as "charity, first and foremost in the love of God, and then in the love of'neighb0r.'"-' The 'religiqus is especially called to love God with his whole heart and his neighbor as himself.:' Although few, if any, actually achieve this $odl, many have succeeded to an extraordinary degree. They have devoted the greater part of their lives to loving.God and neighbor. As a resul~, they now live among the saints of heaven. If one stops to analyze the lives of these eminently successful people, it becomes evident that this charity of which Scripture and the theologians speak presupposes many other virtues and counsels. First of all, one cannot fully love .God and his neighbor when the majo~ actions of his life are motivated by self-love. The person who is absorbed in himself finds it extremely difficult to turn his will outward toward God and neighbor. Even those who have achieved a relative state of sanctity on this earth, quickly dis- The Reverend Richard P. Vaugl~an teaches at the University of San Francisco, San Francisco 17, California. 'Code of Canon Law, canon 593. "-'~urnma Theologiae, 2-2, 184, 3. ¯ :~Adolphe Tanquerey, The Spiritual Life (Tournai: Descl6e, 1930), pp. 183-84. 93 RICHARD P. VAUGHAN Review for Religious covered that they must wage a constant battle against self, lest they find Selfish motives tainting that charity which perfection demands. Moreover, the enticements of pleasure turn the religious away from divine love. The man or woman who lives for the pleasures of the world cannot live for God. It is only by curbing the desire for. pleasure through the medium of numerous virtues that a religious will be able to center his full attention upon God. Fu.rther helps are the vows of poverty, chastity, and obedience. These three vows, shut out worldly interests which distract from the full development of charity. Hence, included in the notion of charity, which is the source of all perfection, is self-sacrifice, the practice of virtues, and fidelity to the three vows. Knowledge of God and Neurosis A thing must be seen as good before it can be loved. The more apparent the goodness, the greater is the possibility of a deep love. Thus, before we can love a person, we must know him. These are philosophical principles which affect our dealings with God as well as with others. In the natural order, all of us have probably ex-perienced at one time or another an initial dislike for a person, only to have this dislike after a number of months or years turn to a positive like or even to love. If we stop to analyze what has hap-pened, it becomes apparent that a new and deeper knowledge of the person makes us see him in an entirely different light. We begin to see him as he actually is and not as we have imagined him to be. When all his good qualities become apparent, we cannot help but" like him. The neurotic frequently ftnds himself in a similar situation in his relationship v~ith God. Due to his disorder and early experiences, he may harbor some v.ery hostile and angry feelings toward God. He is apt to think that God has unjustly persecuted him. He is apt to be resentful. Since all such thoughts and emotions provoke a great amount of guilt, many neurotics repress them. Unfortunately, repressed matter seldom stays fully repressed, but manifests itself in many subtle ways. For example, .a religious who is unconsciously very angry with God might ex-perience almost a compulsion to commit some type of a serious sin, and still never realize that one of the reasons for his actions is a .desire to get even with God. Once the neurotic religious through the medium of psychotherapy begins to realize why he feels as he does toward God, then he can begin to know God as others know Him. 94 March, 1960 NEUROTICISM AND PERFECTION None of us knows God directly. Our knowledge comes from experience. Some of this knowledge is the result of a long reasoning process. However, our initial knowledge of what God is like most probably springs from the attitudes and example of our parents. It is the mother or father who plants the germ of knowledge in the mind of the child. Since small children usually look upon their parents as gods, it should not be startling to. discover that our concept Of what God is like comes in part from experience with our own fathers. If, for instance, early childhood experiences with a father or father-substitute are unfavorable, as so often happens among neurotics, then one's notion of God the Father is not likely to be true to reality. The individual who has had a father who was a stern disciplinarian and unable to express any warmth toward his children is liable to look upon God as the God of ruthless justice, and not the God of love and mercy. This concept.bf God is the product of experience, and in all probability the individual does not realize that it differs from that of anyone else. This is but one example of how the neurotic mind might develop a warped concept . of God. There are numerous others, all of which profoundly affect the pursuit of sanctity. Since true love of God necessarily presupposes a true knowl-edge of God, the neurotic religious may often find himself with limited tools or even without any tools necessary for progress on the way to perfection. Any progress will first demand that the religious abandon his false notion of God. Generally speaking, such a change will require some type of psychological help. Almost all of us during the course of childhood and adolescence . de~velop some fal,se, or at least dubious ideas about God. It is only through meditation and study" that a religious comes to a true, although limited, knowledge of God. One of th~ characteristics of a neurotic' is self-centeredness. He has a tendenc~ to live inside ¯ him, .self. He frequently looks at the events of dail~ life only in so far as they affect his own personal problem.s. Often his morning meditations become mere ruminations over past hurts and failures; real of imagined. He finds it very difficult to consider things as they actually exist apart from his own disordered personality. Such an outlook does not foster that type of meditation which is likely to produce a .more realistic knowledge of God. As a consequence, the love of God which is demanded of those seeking perfection is either weak or completely ladking, since one cannot fully love God if he has an erroneous concept of Him. 95 ~ICHARD P. VAUGHAN Review for Religious Love of Neighbor The second obligation upon all those who are seeking perfec-tion is love of one's neighbor.4 This obligation poses a special prob-lem for the seriously neurotic religious, in so far as one of the major areas affected by a neurotic condition is that of relationship with others. A characteristic often found in a neurosis is an excessive striving for the manifestations of love and attention from others. This striving stems from early childhood frustrations which have been repressed. The neurotic will generally make use of some protective devices so that he is not forced to look at this anxiety-provoking part of his personality. Some handle the problem by creating a wall between themselves and others. They simply tell themselves that they do not need the rest of the community. Their lives are dedicated to God and their work. And so they withdraw deeper into themselves. Other religious make an initial but unsuccessful effort to satisfy their need for affection, but then turn against the very members of the community who have tried to help them. In general, they manifest a good deal of anger and hostility in their relationships with others. And finally, there are those religious who spend their lives seeking any small manifesta-tion of love and concern from the other members of the community or from the laity. They are very dependent. They are always leaning on someone else. Although they seldom show external resentment when others inevitably fair to satisfy their needs, still often they are seething inside with emotional turmoil. It is not only possible to love those whom we. dislike, but it is a commandment of God. "Love your enemies, do good to those who hate you" (Lk 6:27). Still, if one has an almost constant tendency to be hostile and resentful of others, the task of controlling these feelings becomes extremely, difficult. In the case of neurotic reli-gious, the major obstacles for the practice of charity are feelings of the opposite nature which sp~ing from unconscious sources. One can learn to change erroneous attitudes and feelings if he realizes that he has them and can analyze to some degree why he acts accordingly. But when a person is almost entirely unaware of both his uncharitable actions and the source of these actions, then the practice of charity often becomes an almost insurmountable barrier. Over- Sensitiveness Coupled with the above-mentioned problem is the over-sensitiveness which is a part of most neuroses. The neurotic religious ~Ibid., pp. 157-58. 96 March, 1960 NEUROTICISM AND PERFECTION is more easily offended by a slight or a cross word. He takes all the actions and words of others in a personal sense. Thus, he is more apt to be tempted with uncharitable or even revengeful thoughts. Since he is so self-centered, he will probably find it considerably more difficult to resist these temptations. The slight or cross word is. striking at the most vulnerable part of his personality, namely at his self-esteem; the natural reaction is to protect himself by attacking the offender. The second obligation imposed by perfection, namely charity toward others, therefore, proves much more trying for the neurotic religious than for the rest of the community. In the case of the severely neurotic religious who has little or no insight into his hostile behaviour, the effect of the disorder could reach that point where the virtue of charity would seem to be almost impossible. In such instances, the degree of responsibility for the uncharitable-ness must be taken into consideration. The lives of the saints teach us that any advancement on the way of perfection calls for self-sacrifice and self-renunciation,s The person who is almost entirely taken up with himself has little room in his heart for love of God and neighbor. As it has been stated, one of the major characteristics of neurotics is self-centered-ness. Depending upon the degree of severity, being self-centered will present some kind of an obstacle to sanctity. In the case of religious, some become so absorbed in their own interior conflicts and frustrations that they have little time left for God and the members of their community. They are so filled with self-pity that God has but one meaning for them, namely a source of consolation and solace. These souls are unable to give love to God just as they are unable to give love to their fellow religious or to their students. As a result, self-sacrifice and self-renunciation play little or no part in their lives. Pseudo-Virtues A ~urther handicap resulting from a neurotic condition is the development of pseudo-virtues. These are repeated actions which give the semblance of virtue but in reality are just the result of the disordered personality. For example, pseudo-virtues are sometimes found among those who have deep feelings of inferiority and un-worthiness, which for the most part are uncbnscious. Under the guise of humility, some neurotic religious are constantly defacing themselves before others. Unfortunately, they never stop to analyze ~Ibid., pp. 166-69. 97 RICHARD P. VAOGHAN Review for Religious that what they are actually seeking is a word of praise to offset some very distressing feelings of inferiority. The function of this so-called humility is self-centered and not God-centered. Commandments and Counsels Striving for perfection demands the following of the command-ments and, to a degree, the counsels. "If thou wilt enter into life, keep the commandments . If thou wilt be perfect, go sell what thou hast and give to the poor and thou shalt have a treasure in heaven" (Mt~19:17-21). If a religious is making a true effort to seek perfectio~n, he will strive to keep himself, at the very least, free from serious sin and to observe the demands of his three vows. In addition to grace, this observance of the commandments and following of the vows requires the habit of self-control. Yet one of the first parts of personality to be affected by any kind of mental illness is self-control. Both neurotics and psychotics find that as their disorders become progressively worse, they become less and less able to control their thoughts, feelings, and actions. After an emotional outburst, many a neurotic religious has been shocked and humiliated by his unusual behavior. He will tell himself that he did not act this way before. When he tries to .analyze why he became so angry and lost his temper, he can find no proportionate reason. The reason, however, for his behavior can be attributed to a loss of self-control, resulting from the neurotic disorder. This loss of self-control affects much of the neurotic's behavior. It impairs his pursuit of virtue and fidelity to the vows. The striving for sanctity is further handicapped by continuous periods of depression and fatigue, which seem to mark the path of most neurotics. When a person is unhappy and tired, he becomes an easy prey to temptation. He has less resistance. Pleasure becomes more enticing, since in a moment of darkness any fleeting joy be-comes much more desirable. The start of many a neurotic's escape into sin has begun with a peri6d of depression and unhappiness. Each lapse, especially if the lapses involve sins of a sexual nature, destroys some progress made in the life of virtue. Since repeated sinful actions are apt to become habitual, they make future progress much more difficult. Can a Saint Be Neurotic? What has been said up to this point would seem to indicate that perfection or sanctity is out of the reach of the neurotic religious. The.re are, however, modern authors who maintain that 98 March, 1960 NEUROTICISM AND PERFECTION some of the saints were neurotic. For instance, one states that St. Therese of the Child Jesus suffered from an obsessive-compul-sive neurosis.6 Still, it should be noted that this author says St. Therese appeared to be neurotic at the age of twelve or thir-teen. He does not affirm that she was neurotic when she died. Moreover, he does not state that she was severely neurotic, but that she suffered from a serious case of scruples, which in many cases is considered a neurotic symptom. During the past few decades at' least, it is highly doubtful whether a person could have been severely neurotic and still be considered an apt candidate for canonization. In the Code of Canon Law, we find: "When the cause is that of a confessor (that is, of a servant of God who is not a martyr of the faith), the following question is.to be discussed: whether in the case under consideration there is evidence of the existence of the theological virtues of faith,, hope, and charity (both toward God and toward neighbor) and of the cardinal virtues of prudence, justice, forti-tude, and temperance, and of the subsidiary virtues in a heroic de-gree . ,,7 In view of our analysis of the seriously neurotic per-sonality, it is difficult to see how a religious could attain all the aforesaid virtues to a heroic degree, and thus be worthy of canoniza-tion. It might also be added that, where there is evidence of mental disturbance in a servant of God who is being considered for beati-fication and this disturbance in some way influences the exercise of that servant's freedom, the custom of the Congregation of Rites has been to dismiss or set aside the case. s Spiritual Fate of the Neurotic Religious What, then, is the spiritual fate of the priest, sister, or brother who is severely afflicted with some form of a neurosis? As long as he or she remains in this condition, there would seem to be little chance of attaining a high degree of perfection -- except through the help of a special miracle coming from the hand of God. This handicap, however, does not relieve the particular religious in question of the obligation to seek after perfection. He still has the same obligation as any other religious. He differs from other re-ligious only in so far as he must reconstruct the natural before he 6Josef Goldbrunner, Holiness Is Wholeness (New York: Pantheon, 1955),. p. 25. 7Code of Canon Law, canon 2104. 8Gabriele di Santa Maria Maddalena, "Present Norms of Holiness" in Conflict and Light, edited by Bruno de J~sus-Marie (London: Sheed and Ward, 1952), p. 168. 99 RICHARD P. VAUGHAN Review for Religious can build a solid supernatural life. Most religious have fairly well-balanced personalities when they enter the notiviate. They are, therefore, in a position to take full advantage of the spiritual benefits offered during these years of training. With the neurotic, such is unfortunately not the case. He is frequently so preoccupied with himself and his problems that much of the spiritual fruit offered during the formative years is lost. If a neurotic religious is to advance on the road to sanctity, he must first clear away the natural debris of conflicts, fears, and frustrations. Once this has been accomplished, he will then move ahead as rapidly, if not more rapidly, than the religious who has always had good psychological health. In most instances of severe neurosis, this can only be achieved through some form of psycho-therapy. Protective Devices At the heart of every neurotic condition, no matter how mild or severe, is the development of some kind of a protective device. For example, the individual who feels completely inadequate in his dealings with others may defend himself against having to face this side of his personality by putting on an air of bravado whenever he finds himself in a group of people. Usually the physical and psychological symptoms are merely protective device.s. During the course of our early lives, there is not one of us who does not develop some kind of a personality defect which we cannot bear to manifest, and so we repress it. The way we go about repressing it is to develop a protective device. For this reason, many psy-chiatrists and psychologists say that we are all neurotic to a degree, The difference between the severely neurotic person and the average person is quantitative. The seriously neurotic has many repressed personality defects, and he has built up a very elaborate system of defending himself. This system, however, either fails to give the needed protection, so that he has to face to some extent the repulsive part of himself, or the system itself is such as to prove ankiety-provoking. In the latter case, one could include the religious who uses the defense of compulsive prayer to solve an unconscious conflict. Soon the number of prayers reaches such a proportion as to make the fulfilling of his other obligations impossible~ Then, the religious is caught in a new conflict of obliga-tions which produces more psychological discomfort. The saints who, like St. Therese, gave some evidence of a neurosis built up protective devices or defenses; but they did not 100 March, 1960 NEUROTICISM AND PERFECTION construct those elaborate and complicated systems that char-acterize so many severe neurotics. Had they done so, they un-doubtedly would have also manifested such personality traits as over-sensitivity and self-centeredness. Many religious give evidence of minor neurotic symptoms, such as an unreasonable fear of high places or occasional attacks of scruples. These symptoms in themselves need not be handicaps to perfection. They may even become sources of spiritual progress. As soon as a religious, however, manifests not only these minor symptoms but also some of the neurotic personality traits, then the way to perfection and sanctity becomes progressively more difficult. Need of Psychotherapy The foregoing discussion should bring out the need of a solid natural foundation on which to build the religious life. The priest, brother, or sister who is plagued with numerous psychological problems has a poor foundation on'which to construct his or her spiritual life. In almost every instance, supernatural virtue de-mands natural virtue. This fact points to the importance of psy-chotherapy for the severely neurotic religious. For without psycho-therapy,- these religious will be unable to achieve or sometimes even to seek after the primary goal of the religious life. Sanctity and perfection are out of their reach. But once they have received and cooperated with some form of psychological help, they are in a position to use the grace God gives to every religious. It stands to reason that the sooner a religious has the opportunity to clear away debris of psychological conflicts, the sooner he can get to the prime purpose of his chosen life, namely his own perfection and sanctity. 101 Survey of Roman Documents R. F. Smith, S.J. THE FOLLOWING article will survey the documents that appeared in .Acta Apostolicae Sedis (AAS) during the months of October and November, 1959. All references in the article will be to the 1959 AAS (v. 51). Encyclical on the Rosary Under the date of September 26, 1959 (pp. 673-78), Pope John XXIII issued the encyclical Grata recordatio. The document is a brief one which begins by recalling the many Marian encyclicals of Leo " XIII. After emphasizing the desire he has for the devout recitation of the Rosary especially during the month of October, the Vicar of Christ then listed the matters for which he principally wished private and public prayers to be offered during the month of the Rosary. The "first intention was for the Holy See and for all ecclesiastical orders in the Church. The Pontiff's second intention was for all apostolic laborers that they may be granted the grace to speak the word of God with all confidence in its power. In the third place the Pope asked the faithful to remember in their prayers the leaders of the nations of the world. Catholics, he said, should petition God that these leaders may give the deepest consideration to the critical situation that the world faces today, that they may seek out the causes of discord, and that, realizing that war measures can lead only to destruction for all concerned, they may place no hope in such means. Let the leaders of the world, the Holy Father remarked, recall the eternal laws of God which are the foundation of good government; similarly they should remind themselves that just as men have been created by God, so also they are destined to possess and enjoy Him. The fourth and final intention for which John XXIII asked special prayers was the diocesan synod of Rome and the coming general council of the Church. Saints, Blessed, Servants of God Under the date of May 26, 1959, the Holy See issued two decretal letters (pp. 737-49, 750-64) concerning the canonization of St. Charles of Sezze (1613-1669) and St. Joaquina de Vedruna de Mas (1783-1854). Each of the letters begins with an account of the life of the saint, details the history of the cause for canonization, and finally gives the official account of the actual canonization. 102 ROMAN DOCUMENTS On August 11, 1958 (pp. 830-31), the Sacred Congregation of Rites formally confirmed the immemorial cult by which Herman Joseph, priest of the Premonstratensian Order, has been honored as a saint. The same congregation also issued a monitum (p. 720) in which it noted two mistakes in the text of the second nocturn for the feast of St. Lawrence of Brindisi. On April 22, 1959 (pp. 717-20), the same congrega-tion approved the introduction of the cause of the Servant of God Peter Joseph Savelberg (1827-1907), priest and founder of the Congregations of the Brothers and the Little Sisters of St. Joseph. On October 14, 1959 (pp. 818-20), the Pope addressed an allocution to a gro.up interested in the cause of Niels Steensen. The Pontiff praised Steensen for the remarkable scientific rigor with which he studied the works of God in order to better understand their structure and make-up; he also noted Steensen's pioneering work in anatomy, biology, geology, and crystallography. But it was Steensen's work after his conversion to the Church that the Pontiff principally emphasized. Once converted, he noted, the scholar gave up his chair of anatomy in the University of Copenhagen and began to study for the priesthood. After his ordina-tion and after his consecration as a bishop that soon followed, he began a life .of poverty, mortification, and suffering. He became especially noted for his zeal to lead non-Catholics back to the Church. His work in this area, the Pope remarked, was characterized by two notable qualities: his unalterable attachment to all points of revealed doctrine; and his great respec.t and love for those who did not share his own religious convictions. Miscellaneous Documents On November 4, 1959 (pp. 814-18), John XXIII delivered a homily in St. Peter's on the occasion of the first anniversary of his coronation as Pope. After recalling the feelings aroused in him by the first year of his pontificate, the Pope proceeded to outline a program of action based on the Our Father. His efforts, he said, will be directed to see that the name of God be blessed and acclaimed; that His spiritual kingdom may triumph in souls and in nations; that all human forces m~y be in conformity with the will of the heavenly Father. This last point, he insisted, is the essential one; from it will flow man's daily bread, the pardon of human offenses, the vigor of man's resistance to evil, and the preservation of men from all individual and social evils. On September 13, 1959 (pp. 709-14), the Holy Father broadcast a message for the conclusion of the National Eucharistic Congress of Italy. He told his listeners that the Eucharist is truly the mystery of faith, for it is the living compendium of all Catholic belief. In the Eucharist, he said, is found Christ, the only mediator between God and man; in it is found the lasting memorial of the sacrifice offered by Christ on Calvary; and in it is found the Head of the Mystical Body from whom come the sacraments which give fecundity and 103 1~. F. SMITH Review for Religious beauty to the Church. He concluded his broadcast by reminding his listeners that two thousand years of progress, in knowledge, in art, in culture, in economics, in politics, and in social matters have not diminished the truth of Christ's words: "Amen, amen, I~ say to you: if you do not eat the flesh of the son of man and do not drink his blood, you shall not have life in you" (Jn 6:54). A later radio broadcast on October 11, 1959 (pp. 777-78), was directed to the people of Argentina on the occasion of their Eucharistic Congress. He told the Argentines that if the human race would practice the lessons of love and unity which come from the Eucharist, then the miseries and discords of the world would cease to be. The Eucharist, he said, is the source of harn~ony and true peace for individuals, families, and peoples; for it restrains the passions, especially those of pride and egoism. On October 11, 1959 (pp. 766-69), the Vicar of Christ addressed a group of missionaries to whom he had just given their missionary crosses. He told the future missionaries that the peoples of the world await them, since they carry the secret of true peace and of tranquil progress. He ~lso reminded his listeners that the Church has received from her Founder the mandate to seek out all peoples so as to unite them into one family; accordingly no human force, no difficulty, no obstacle can stop the Church's missionary work which, will end only when God is all in all things. In his concluding words the Pontiff re-minded the missionaries that the cross they had just received should show them at what price the world is saved; the crucified Christ should be their model and their example; in their work, therefore, they should not put their trust and confidence in helps that are of purely human inspiration. On April 13, 1959 (pp. 691-92), the Holy Father issued an apos-tolic letter, raising to the status of an abbey the priory of the Sacred ¯ Heart in Ofiate. The new abbey belongs to members of the Canons Regular of the Lateran. On September 25, 1959 (pp. 706-9), John XXIII delivered an allocution to the Abbot Primate and other relS-resentatives of the Benedictine order. The Pontiff recalled with gratitude. the great debt of the Church to the Benedictine order and continued by reminding his listeners that the primary form of their apostolic work must be the chanting of the Divine Office. This, he said, is espec-ially necessary today, when so many men are intent on earthly matters to the negligence of celestial things. He also recalled the other works of the order and concluded by urging his listeners to keep faithfully to their traditions without hesitating, however, to use and accept new things that are proved to be good and useful. On October 19, 1959 (pp. 822-25), the Pontiff addressed an allocu-tion to the members, officials, and lawyers of the Rota. After giving a brief history of the Rota, the Pope told his listeners that they have been called by Providence to the defense of justice without regard to any other consideration including that of the authority or reputation of 104 March, 1960 I~OMAN DOCUMENTS those having recourse to the Rotao In this, he said, they must imitate the sovereign equity of the just and merciful God, before whom there is no acceptation of persons. In the latter part of the allocution the Vicar of Christ called the Rota the tribunal of the Christian family. By defending the sanctity and the indissolubility of matrimony, the Rota protects it from the attacks of a hedonistic egoism; at the same time, when it acknowledges the invalidity or non-existehce of a marriage bond, the Rota acts as the guardian of the sacred rights of the human person. On August 28, 1959 (pp. 701-2), the Pope sent a letter to Arch-bishop Martin John O'Connor, rector of the North American College in Rome, congratulating him on the hundredth anniversary of the college. Later on October 11, 1959 (pp. 770-75), the Pontiff gave an address to the students of the college, detailing to them the numerous ways in which the various Popes have manifested a special interest in the college. The growth of the college from its opening days with thirteen students to its large groups at the present time is, he continued, a sign of the growth of the Church in the United States. The Holy Father concluded the allocution by telling the students that the cause of Mother Elizabeth Seton had already passed the antepreparatory stage and that consequently there was good reason to hope that in a relatively short time the cause would be brought to completion. On October 13, 1959 (pp. 775-77), the Pope addressed present and former students of the Teutonic College of Sancta Maria de Anima on the occasion of the hundredth anniversary of Plus IX's reorganization of the college. He congratulated the college on its past achievements and urged it to greater things in the future. On September 6, 1959 (pp. 703-6), the Pontiff talked to a group of Italian elementary teachers, telling them to have a profound and jealous esteem for their mission of education. This esteem, he said, should be based on the .following considerations: Teachers train the minds of their charges, a consideration which, he added, should make them eager to perfect themselves constantly in their own culture. Moreover, teachers form the souls of their children; to teachers, then, is ent~'usted the forma-tion of the men of tomorrow. Finally, he concluded, teachers should encourage themselves by remembering that by their work they are preparing for themselves a special reward in heaven according to the words of Daniel 12:3, "But they that are learned shall shine as the brightness of the firmament; and they that instruct many to justice, as stars for all eternity." On October 17, 1959 (pp. 821-22), the Vicar of Christ spoke to a group of persons interested in the human values to be found in labor. He congratulated the group for putting the things of the spirit before every other consideration and recommended to them the exercise of Christian virtue. He especially urged them to follow the maxim of St. Benedict, "Pray and work"; they should, he said, make prayer their 105 VIEWS,' NEWS, PREVIEWS Review [or Religious very breath and their food in the conviction that every human activity, no matter how lofty and praiseworthy, is not to be limited to an earthly horizon, but should tend towards the City of God. On October 1, 1959 (pp. 764-66), the Vicar of Christ spoke to a congress of the Apostolate of the Blind. The ~lind, he said, teach other men to value the light of intelligence and of virtue. He also reminded his listeners that the cry of the blind man of the gospel, "Lord, grant that I may see," arises today from multitudes of men who are spiritually blind; accordingly he urged his listeners to direct their prayers to the Blessed Virgin that the day will soon come when "all flesh will see the salvation of God." In a letter of October 12, 1959 (pp. 809-10), the Pope accepted the resignation of Cardinal Pizzardo from his position as secretary of the Holy Office. On November 20, 1959 (pp. 810-12), he accepted the resignation of Cardinal Tisserant as Secretary of the Sacred Oriental Congregation. On the same day (pp. 812-13) he accepted the resignation of Cardinal Cicognani as Pro-Prefect of the Supreme Tribunal of the Apostolic Segnatura. On October 9, 1959 (p. 829), the Sacred Consistorial Congregation named Francis Xavier Gillmore Stock the military vicar of Chile. An apostolic constitution of April 17, 1959 (pp. 789-91), established ¯ an exarchate in Germany for Ruthenians of the .Byzantine rite. The see of the exarchate will be in Munich. On September 23, 1959 (p. 832), the Sacred Apostolic Penitentiary published the text and indulgences of a prayer for the coming general council. An English translation of the prayer and its grant of indulgences will be found on pages 65-66 of this issue of the REVIEW. Views, News, Previews A RELIGIOUS WOMAN who has had a ten-year struggle against serious mental sickness has sent to the REVIEW an account of her experiences and of the lessons that can be drawn from them. The account ~is given below in the sister's own words: To many individuals, both lay and religious, the thought of living with one whb has been an inmate in a mental institution seems foreign, until it strikes home. When the family ties are those of blood relationship, there is sometimes a feeling of love, of pride, or even of legal force that makes for an attempt to keep the person a part of the family unit, even if this may cause inconvenience, embarrassment, or added expense to the other members of the family. When the relationship is one of a spir-itual nature even greater love and understanding might be expected, since the bond which binds a religious family should reflect the love of Christ Himself. Why, then, are there a considerable number of religi-ous whose returfi to their religious communities, when recommended 106 March, 1960 VIEWS, NEWS, PREVIEWS by the medical staff of a mental hospital, brings with it a stigma that differentiates them from the sisters who resume their usual duties after regaining their health from a physical illness? Perhaps personal ex-perience over a period of ten years may be helpful to others -- both sick and healthy, both superiors and subjects. In September of 1949 my usual teaching duties began. Shortly afterwards I experienced symptoms I did not understand -- sudden spells of crying, with no apparent provocation, and at the most unexpected.times. Since that time I have been a patient in four mental hospitals, seen fourteen psychiatrists, and a slightl~ lesser number of experienced priests. There is no regret in my having been ill. In fact, I think God, in HIS goodness, timed it well to save me from a growing pride and possibly a rather shallow religious life. Is it impossible for a sistek emotionally or mentally disturbed for a short time to again be a useful member of the community? Could mental sickness occur in a sister who ordinarily enjoys good health and has no history of mental illness in her family? Both may be firmly answered in the affirmative. With the realization that a "yes" may be given to question number two, the ego in you (but we hope also your love of neighbor) may spark your interest to further information on question number one. With good medical help received in time, prayer, patience, and a determination to win on the part of the patient, and.a kind and sensible attitude on the part of other members of the community, a very sick person may again be an active and useful worker for Christ as a perfectly normal member of the community. Lacking one or more of these condi-tions, she may be an added burden financially, a loss to a much needed Christian apostolate; and there is no guarantee that her suffering is any more pleasing to God than her active work would be. Resignation to His will as an inmate of a mental institution calls for the highest degree of fortitude. How many reach this goal? And how many potentially good religious have the spiritual capacity to repel bitterness or at least apathy? What can be done to lessen the number of sisters who are lost to the active apostolate unndcessarily? Superiors may: (1) be informed of symptoms of emotional disturbance. Early recognition and treatment is important. For the bu~y superior Psychiatry and Catholicism by Van der Veldt and OdenwaldI ig fairly comprehensive. (2) Have a Christ-like attitude toward the sick sister which will inspire confidence. (3) If hospitalization is necessary, welcome the patient's return to the community and to her work on the same basis as one returning after an appendectomy or other physical illness. Subjects may: (1) on the patient's return from the mental hospital, ac-cept the doctor's decision that she is well enough to return to religious ~Editor's note: James H. Van der Veldt and Robert P. Odenwald (New York: McGraw-Hill, 1952). 107 VIEWS, NEWS, PREVIEWS Review for Religious life and treat her like any other sister. (2) Do not avoid her or show fear in other ways, such as locking bedroom doors at night, and so forth. The patient may: (1) accept her suffering as.coming from God, but not with a pessimistic outlook; (2) cooperate with medical help given; (3) determine to regain her health, with trust in God, if such is His will; (4) keep busy or try to help others when the type and intensity of the illness-permits. It's a wonderful way to minimize your own troubles. The proof of the pudding lies in the eating. Mine has been a pro-longed meal -- ten years -- but I hope soon to taste the sweetness of dessert. A short resume will crystalize the effectiveness of the suggestions above. November, 1949, forced to give up teaching, 1949-1954, in and out of mental hospitals, stays varying from tw~ weeks to three months. Returning to the community meant being a human chessman on the board, moved here and there with jobs ranging from teaching on all levels, elementary through college, to weeding the motherhouse garden. Duration of jobs might be anywhere from one to eighteen months. The feeling of "not belonging" anywhere was not easy to accept but probably forced me to a greater trust in Christ. 1952, my spiritual director first suggested I leave my community. After twenty-four years of religious life this came as an atomic blow. 1954, Rome granted me an indult of exclaustration. 1954-1956, I.looked like a secular, lived as much as possible a religious life, and discovered I Leapt Over the Wall was a bit exaggerated. The offices in which I worked and the public school which hired me to organize and supervise an art department offered opportunity for God's work. 1956, my doctor and my spiritual director advised me to return to my community. I thought this happy move was permanent. 1957, illness struck again. On the advice of my spiritual director, Rome granted another three-year period of exclaustration. 1957-1959, organization of another public school art department brought me to a New York State area where there is much work to be done with Catholic students, civic, educational and social organizations, the local Newman Club, and friends who just come to my apartment to paint, but end up talking what they really hunger for -- religion and good living! 1960, my doctor, my spiritual director, and the vicar for religious recom-mend my return to my community. I look forward to it with true joy and the hope that with God's grace, my own cooperation, and the help of my superiors and sisters, this will be my home, until Christ welcomes me to an eternal one. The fight against depression has not been easy, but God always provided the necessary help. as it was needed. There have been setbacks which I could never have surmounted alone. Even now I am not a 108 March, 1960 QUESTIONS AND ANSWERS Hercules of nerves.'Marsilid and equanil supplement my daffy prayers. These are not a cure but a purely natural means, not to be spurned, in keeping me fit to do a job for Christ. There are other religions emotionally or mentally ill at present, some in hospitals, some still devotedly "holding on" to their assignments in religious communities. There will be more in the futu}e. If this account gives hope to even one, I shall feel grateful to the priests and doctors who encouraged me to write. The Institute for Religious at College Misericordia, Dallas, Penn-sylvania (a three-yea~ summer course of twelve days in canon law and ascetical theology for sisters), will be held this year August 20-31. This is the first year in the triennial course. The course in canon law is given by the Rev. Joseph F. Gallen, S. J., that in ascetical theology by the Rev. Thomas E. Clarke, S. J., both of Woodstock College, Woodstock, Maryland. The registration is restricted to higher superiors, their councilors, general and provincial officials, mistresses of novices, and those in similar positions. Applications are to be addressed to Rev. Joseph F. Gallen, S. J., Woodstock College; Woodstock, Md. ( uestions and Answers [The following answers are given b~v Father Joseph F. Gallen, S. J., professor of canon law at Woodstock Col!eg~, Woodstock, Maryland.] Local Houses and Superiors Questions and cases on local houses and local superiors have been submitted with great frequency. Private replies were given to most of these, but it was thought profitable and even necessary to publish all " together and in l?gical order. Questions have been divided whenever this was demanded by the same order. The questions on local houses and local superiors will be continued through several issues of the REVIEW. I. Local Houses 1. We are a clerical exempt institute. We wish to rent a house in a summer resort, to be used only as a vacation place for our com-munity. Do we need the permission of the local ordinary to rent and use this house? The stable residence of religious and the customary tenor of life of the institute are necessary to have a religious house in any sense of this term. Therefore, a mere vacation residence owned, rented, or granted temporarily to an institute and used only as a vacation place is not a religious but a secular house. It lacks both of the requisites given 109 QUESTIONS AND ANSWEas Review for Religious above. Canon law contains no prescriptions on secular houses of religious, and therefore no permission of the local ordinary is necessary for any institute to build or open such a vacation or similar residence. It would usually be courteous to consult him before taking this action; for example, many such residences in one resort might cause difficulty for the diocese. The two requisites given above can be verified in residences which are used also as vacation places; if so, they are canonically erected or filial houses, which will be explained in questions and cases below. 2. What is the relation of the other buildings on our grounds to the religious house, that is, the building in which at least most of the religious reside? In its material sense, a religious house is the house or building in which the religious reside; but all buildings located within the same property, grounds, or premises and buildings not separated from that in which the religious reside are considered part of the. religious house; for example, separate buildings on the same grounds for a college, a preparatory or elementary school, library, science building, infirmary, gymnasium, and houses for workmen are all part of the religious house. Even when not on the same grounds nor contiguous to the residence of the religious, a building is not considered as separate if it can be judged morally to form part of the same group of buildings. It is certainly separate if a mile distant; but a building a few doors away from the residence of the religious, even if a street is between them, can still be said to be part of the same group of buildings. Because of this material sense, a novice is not absent if he is confined by sickness to an infirmary building on the same grounds but distinct 'from the novitiate building (c. 556, §§ 1-2). For the same reason, first profession may licitly be made in the college chapel on the same grounds, even though this building is distinct from that in which the community resides (c. 574, § 1). 3. Our constitutions 'speak of property owned and debts incur-red by the houses, provinces, and institute. How can any of these as such own property or incur debts? In the formal and more important sense, a religious .house is the same thing as a canonically erected religious house. It is the community as a distinct moral person, distinguished as such from both the province and the institute, which are also moral persons. A moral person in the Church may be described as an ecclesiastical corporation. It is a subject of rights and obligations, which are distinct from those of its members considered individually or collectively. A moral person can acquire, own, and administer property (cc. 531-32); is responsible for its debts and obligations (c. 536, § 1); can sue or be sued in court (cc. 1552, § 2, 1°; 1649; 1653, § 6); can receive privileges (cc. 72, §§ 3:4; 613; 615); enjoys precedence (cc. 106, 491), and so forth. The antecedent requisites for a canonically erected house are: (1) at the time of the erection it must 110 March, 1960 QUESTIONS AND ANSWERS consist of at least three religions (c. 100, § 2); (2) a distinct community with its own proper superior; (3) the stable dwelling of religious in the house; (4) and the customary tenor of life of the institute according to its particular constitutions. It is not necessary that a religions institute be the proprietor of a canonically erected house, a filial house, or a separated establishment. All of these may be owned or rented by the institute or their use gratuitously given to the institute. All may be an entire building or a part of a building, for example, a floor or an apartment. The Code of Canon Law itself grants to a canonically erected house the character of a moral person consequent upon the fulfillment of the canonical formalities prescribed for an erection. 4. Our constitutions state that a parish school convent, because it is owned by the parish, cannot be a canonically erected religious house. Is this correct? No. As stated in the preceding question, the character of a moral person, of an ecclesiastical corporation, is something completely distinct from the ownership of the property where the moral person is located. Therefore, ownership of the property by the religious institute is not required for a canonically erected religious house. The sense of these particular constitutions may be that the institute will petition canonical erection only for houses that it owns. 5. Our hospital ,is civilly incorporated. The board of the civil corporation authorized the addition of a new wing to the hospital. This will cost $2,500,000. Do we need any permissions beyond the authorization of this board? Every religious institute, province, or house, by its erection as a moral person according to the norms of canon law, possesses, in virtue " of canon 531, the unlimited right of acquiring, owning, and administering temporal property (cf. c. 1495, § 2). This right extends to all species of property, all rights of use, and the right of receiving returns on property. The code permits the particular constitutions to exclude o~ limit this capacity. When the civil state, as in the United States, does not recognize an ecclesiastical moral person established by the Church, religions moral persons should incorporate civilly, so as to secure civil efficacy and protection of their property rights, which they actually possess from canon law. The incorporation therefore is a mere civil formality. The property rights are possessed in virtue of canon law, and the property must always be administered according to canon law and the constitu- ¯ tions (c. 532, § 1). In any transaction, the requisite civil formalities are to be fulfilled but only that the transaction may have civil efficacy and protection. The substantial law that governs the transaction is that of canon law and the constitutions. Care is to be taken, if externs are ad-mitted as members of the board, that religious of the institute are always in the majority. An institute may treat such a board also as an advisory 111 QUESTIONS AND ANSWERS Review for Religious committee, but in itself the authorization of the board is a mere civil formality. In the present case, the transaction is the expenditure of $2,500,000 for a new wing to a hespital. If the hospital already has this sum on hand, the permission of the mother general with the vote of her council prescribed by the general chapter will be necessary, because the trans-action is an act of extraordinary administration. If the hospital has to borrow money for the project, as is most likely true, the norms of canon 534 on contracting debts, supplemented by the enactments of the general chapter on the same subject, must be observed. In either case, the re-course to higher authority is required for the validity of the transaction. See Vermeersch-Creusen, Epitome Iuris Canonici, II, n. 819; Brys, Juris Canonici Compendium, II, n. 855; Muzzarelli, De Congregationibus Iuris Dioecesani, n. 163; Goyeneche, Quaestiones Canonicae, I, 253; Vromant, De Bonis Ecc~esiae Temporalibus, n. 8. 6. We have the house system of delegates for the general chapter, that is, each house of~ at least twelve religious sends its local superior to this chapter in virtue of his office and elects one non-superior delegate. Smaller houses are combined into groups of at least twelve and not more than twenty-three religious. Each group elects one superior and one non-superior delegate. Are filial houses considered smaller houses? In some institutes, all houses except the mother house are called missions, branch houses, or filial houses, which is not the strict sense. The essential note of a filial house in the strict sense is that it is not a distinct moral person but part of the larger canonically erected house to which it is attached. The one at the head Of a filial house is therefore not a superior in the proper sense of this word, even though he may have this title. He is a mere delegate of either a higher superior or of the superior of the larger house, and his authority is as wide as the delegation. In lay institutes, he is appointed by a higher superior, either for a specified term, for example, three years, or for no determined period of time. In the latter case, he may be removed at any time at the mere will of the higher superior. Since it is not a moral person, the filial house does not own property, all of which is owned by the larger house. There-fore, it has no bursar. Its local bursar is that of the larger house, but he may have an assistant in the filial house. A filial house has no coun-cilors, since it is not canonically a house (c. 516, § 1). Unless otherwise specified in the constitutions, the capitular rights of those residing in the filial house are exercised in the larger house, of which t.hey are to vote as members for the election of delegates~ to the provincial or general chapter. The number of religious resident in a filial house is usually small. The larger house to which the filial house is attached is ordinarily located in the same city or in a nearby place. The constitutions of brothers and sisters, whether pontifical or diocesan, most rarely mention filial houses. All such institutes may open 112 March, 1960 QUESTIONS AND ANSWERS filial houses, unless this is expressly forbidden by the constitutions. A few constitutions have only a brief statement of the following type: "Communities of two or three sisters can be made dependent on larger houses when the mother general and her council consider it opportune." Such constitutions do not explain the election of delegates in ~elation to a filial house. Others contain such an explanation; for example: "Religious living in branch houses who cannot go to the principal house for the election of the delegate will send their sealed votes there. These votes will be, taken out of their envelopes in. the presence of the com-munity and placed in the ballot box with those of the religious who are present," "Branch houses have not the right of sending either superior or delegates to the proyincial chapter, but the vocal sisters of these branch houses will unite with the vocal sisters of the nearest house to elect delegates to the provincial chapter." Unless a special provision has been made in the constitutions, as in the last case, those residing in the filial house must vote as members of the larger house to which the former is attached for the election of delegates. This is evident from the fact that the filial house is part of the larger house. This essential argument is confirmed by the fact that the religious at the head of a filial house is not a superior and therefore has no right to be voted for as a superior delegate. Furthermore, the constitutions say that smaller houses are to be united (cf. Normae of 1901, n. 216). A filial house is not canonically a house but part of a house. The present difficulty in the election of delegates occurs only in the house, not in the group, system. Unless the constitutions state the contrary, as.in the second dase, all electors must be physically present for an election, according to the norm of canon 163. In lay congregations, a filial house ordinarily does not contain more than three religious; but this is not a matter of general law in the Church. Even in such institutes, filial houses are sometimes larger. The following authors explicitly affirm that the capitular rights are to be exercised in the house t'o which the filial house is attached: Maroto, Commentarium Pro Religiosis, 5 (1924), 128, note 14; Ver-meersch, Periodica, 13 (1923), 55; Schaefer, De Religiosis, n. 166; Jombart, Dictionnaire de Droit Canonique, VI, 700; Creusen, Religious Men and Women in Church Law, n. 12; Fanfanl, De Iure Religiosorum, m 20; De Carlo, Jus Religiosorum, n. 42; Flanagan, The Canonical Erection of Religious Houses, 31. 7. Our constitutions distinguish formal and non-formal

Transcript of an oral history interview with W. Russell Todd conducted by Joseph Cates at the Sullivan Museum and History Center on May 16 and May 19, 2016, as part of the Norwich Voices oral history project. W. Russell Todd graduated from Norwich University in 1950 and was president of the university from 1982 to 1992. In his interview, he discusses his thirty-two years of active duty in the U.S. Army as well as his experiences at Norwich University. ; 1 W. Russell Todd, NU '50, Oral History Interview Interviewed on May 16, 2016 and May 19, 2016 At Sullivan Museum and History Center Interviewed by Joseph Cates JOSEPH CATES: This is Joseph Cates. Today is May 16th, 2016. I'm interviewing General Russell Todd. This interview is taking place at the Sullivan Museum and History Center. This interview is sponsored by the Sullivan Museum and History Center and is part of the Norwich Voices Oral History Project. OK, first tell me your full name. RUSSELL TODD: William Russell Todd. JC: When were you born? RT: I was born on the first day of May, 1928, in Seattle, Washington. JC: What Norwich class are you? RT: Class of 1950. My father was 26. My son was -- I'll think about that. JC: Well, we'll get back to that. Tell me about where you grew up and your childhood. RT: For the first year of my life we lived in Seattle, Washington. Dad had a job with a lumber company out there, getting experience to come back to work for his father, who ran a lumber company just outside Milton, Massachusetts. So I grew up for the first nine or ten years in Milton, Massachusetts, a very nice place, right on the edge of where Mattapan and Milton come together. There was a lot of traffic. Well, just for an example, during that period of time I came up with my dad to his fifteenth reunion, and the difference in traffic between where we lived and what we found up here was considerable. When I got back to school on Monday the teacher said, "Russell had a day off. He's now going to tell us what he saw." Well, nothing came to mind, and I stood and told them that I had seen something they had never seen, miles and miles and miles of dirt roads. Now I live on one. (laughs) JC: Was that the first time you were ever at Norwich? RT: Yeah. JC: What was your impression of it when you first saw it? RT: It was a very interesting period of time. It was just before World War II affected the United States, and many, many people were sending their sons to Norwich -- rather than perhaps better prepared schools -- because they could get a commission. They assumed that everyone was going to go to war, and the opportunity of getting an education and a commission together at the same time really appealed to a lot of people. Our football team got everybody we wanted of great quality. We won all the games in that time 2 frame. And we had some very, very fine people who came back in 1946, the year I entered the university, and they made a big impression on my life. JC: I'm sure. I assume the buildings were the same. There weren't any new buildings between the time that you went and -- RT: As a matter of fact it was 1941 I believe, and two buildings on the main parade ground were being dedicated. One wasn't quite finished, and the other was, and two new dormitories shows you an example of what I was saying, how it was a golden period in Norwich's history. But saying that, the opposite is true when the war ends. You remember that we had, what, 15 cadets come up here after the Civil War. They all got off the train, (laughs) yeah, we don't think much about that. It's happened each time there's been a war. The incentive, or the idea, or the concept of perhaps having to serve didn't appeal to a lot of people at the end of wars. JC: Right. You kind of have a boom before the war and a bust after the war. RT: Yeah. JC: What made you decide to come to Norwich? RT: I think probably that trip did, that and the fact my dad was always talking about it. He would make us on Saturday nights -- eating beans and franks -- to sing Norwich songs around the table. (laughs) JC: Do you remember any of those Norwich songs? RT: There's a good one. What is it? "Oh, My First Sergeant" "Oh, my first sergeant, he is the worst of them all. He gets us up in the morning before first call. It's fours right, fours left, and left foot into line. And then the dirty son of a buck, he gives us double time. Oh, it's home, boys, home. It's home we ought to be. Home, boys, home, in the land of liberty. And we'll all be back to Norwich when the sergeant calls the roll." JC: That's wonderful. (laughter) I've heard in some of the oral histories "On the Steps of Old Jackman," but I haven't heard that one before. (Todd laughs) So when you came here with your father, was that during homecoming? RT: Well, homecoming and graduation were the same period of time. It was fascinating to me. It was a cavalry school. They had all kinds of drills that we went to and watched, and prizes were awarded. People loading up the water-cooled submachine guns on horseback and racing around, then taking them down, and putting in ammunition blanks, and firing -- you know, first, second, and third prizes kind of thing. Oh, yeah, that impressed me. Then, of course, the parades were fun to see. But it took about three days to get through graduation and homecoming as a single entity. JC: When you came to Norwich what did you major in? 3 RT: That's an interesting story. As I said, Norwich was having trouble at that time recruiting people, and I got recruited by the president of the university. We met in Boston, and he asked me all the things I was interested in, and to him it looked like I should be an engineer, and he wanted me to take an exam that would carry that forward. Well, I took the exam, and I became an engineer, and about the first part of the second semester I discovered you really had to do the homework. I really didn't like that much, and I wasn't doing very well, so I changed my major to history and economics. I really found that fascinating. JC: Well, tell me about what it was like being a rook here. RT: Yeah, another interesting thing. I was sold on the rook system, and my dad had always talked about it. When he brought me up here, people would drop off their suitcases, and go right out onto the parade ground, and start being ordered around by the corporal. I thought that was great. I never seemed super. But I didn't have many followers on that. I was very anxious that my father leave, and get out of there, and go home, and I convinced him to do that. But after, oh, maybe a month the class, who had elected class officers by that time, called a class meeting, and we all got together -- I've forgotten where now. "We got to stop this. We got to tell these guys we're not going to put up with this nonsense. We've got to show our power." I stood up and said, "Gentlemen, this isn't what we want to do. We want to put up. We want to show him we can do it," and I got booed right off the stage. However, they eventually made me class secretary, so I didn't lose all my friends that day. (laughs) JC: Now let's talk about post-war Norwich, because you did say there's kind of a bust. There isn't as many people. RT: Yeah, I think we had 200 in our class, and there was no really classes of Bubbas. Norwich toward the end of the war, when they were really desperate to get money to pay salaries to the faculty, had a high-school level. I think it was two years, the high-school level, and many people went into that and came up here, and that toward the end made some income for the university. But what it did for us, as an incoming class of freshmen, we had our officers, lieutenants, who were younger than we were, but they'd been here two years. You know, that didn't sit over very well either. That was difficult. JC: And the cavalry was still here at that time. RT: It was, yeah, for the first two years of my term and tenure at Norwich, at that point. JC: What do you remember about the horse cavalry? RT: Oh, my God. Oh, my God. Well, let's just put it this way. The first person I visited in Northfield when I came back as president was my old sergeant [Kenoyer?], who we hated. He was tough. But on the other hand, we really liked him, and I felt very, very sorry for him, and I really wanted to see him. His son had won entry into West Point, and 4 about two nights before he was to report in he and a bunch of his buddies were in an automobile accident. I think they were hit by a train and killed. Sergeant [Kenoyer?] was never the same after that. He continued to ride horses in the parades in Northfield and that kind of thing. But he was a character. His education was perhaps at the level he was working, taking care of the horses, and taking care of the riding. He was a good man, but, for example, I had a roommate named George Pappas who was scared to death of the horses, and some of the horses knew it. They knew when you were afraid. And old George would step into the stable area, ready to put on the harness, and that old horse would just back him into the wall and lean on him -- oh, you win. Then, of course, [Kenoyer?] would come by and say, "Kick him in the neb with your knee!" Well, no one was going to do that, trapped in there. So George, he decided that he would skip equitation classes, and instead he took 10 demerits for every single class that he was supposed to be at, and he spent his first semester walking around the parade ground on Saturdays carrying a rifle, doing tours. Many things can be said about George. That's a whole other story of absolute wonder. But it was difficult. We only went down once a week actually to use them, but there really wasn't a hell of lot you can learn in one-hour time once a week. But toward the end of the freshman year we were out trotting around in the neighborhoods, etc. I remember one time one of the captains in the Army ROTC program there, officers, Army officers, lead us on a parade, and we went out across the railroad tracks and up into the hills. And on the way back the horses got the idea they themselves would like to jog back to the stables, and we came charging down that hill totally out of control. Some of the horses and men went all the way to downtown before they came under it. I went through the football practice. (laughs) It wasn't everything it was cracked up to be. Now there were some people here, including a classmate by the name of Bob [Bacharat?] [00:13:18] who really was a polo player. He came from Switzerland. I think that's the reason he came to Norwich was to be able to play polo, and we played polo in that time frame with people like Miami who flew their horses up here. Now, I never saw the plane, but we were told all this and a few years earlier, before the war, that Norwich was playing the big colleges and winning. Toward the end of the first year we played something called broom polo, which they'd throw out a basketball on the floor, and then you'd have to hit it with a broom to get it to go to the goal. Those kinds of things were fun to watch. I remember one time George, my roommate, in skipping class went up into the stands, which are on the south end of the hall, but up above in a balcony, and he opened the window and got a snowball, several of them, and put them up there. When somebody would go by, the stove down on the floor -- there were four stoves in that place -- they'd get red hot, but they really didn't make a hell of a lot of difference when the temperature was 30 below or whatever it might have been outside. And the horses, when you'd take them from the stable to the riding hall, would fight you all the way; they didn't want to go out in that cold. But George, on one occasion, dropped snowballs on those red-hot stoves, and you can imagine, they hissed. As the horse went by, this great hiss came out, and the horse would throw the guy, or run for the far -- I went hell bent for election to the far wall. And when he stopped, I went right up onto his neck and was hanging on. Sergeant [Kenoyer?] came over and gave me hell, you know, "You didn't take control of that horse." (inaudible) [00:15:36] There are people lying down all 5 around, and the horses are running around. Well, there's a certain romance in having the horses, so long as you're sitting in the stands watching a polo game. (laughs) JC: Had you ever ridden a horse before? RT: No, never. JC: So you didn't have any experience with horses. RT: Neither did anybody else. Yeah, yeah. They were wonderful animals though, for the most part. JC: Now you said a lot of the people that were there before the war came back after the war to finish up. RT: Mm-hmm. A lot may be too much of an adjective to use, but Alumni Hall was essentially filled with non-married veterans, or veterans who hadn't brought their wives back. Civilian clothes and having nothing to do with the military. The rest of the dormitories were filled with 200 and whatever it was cadets, and the very few upperclassmen like the one I mentioned who came up through the high school route. We didn't have a lot to do with them, and they were very serious about their studies in the classrooms, very serious about their studies. The fraternization took place after the first of the year when we could go into a fraternity house, and I remember the older veterans -- older, 22 maybe -- who were in Theta Chi, where I was, were a remarkable bunch of people and very, very much appreciated. They didn't always come to dinner with us, but they were in the house and participated with it. They ranged all the way from a parachutist in Europe to a lieutenant colonel in the air force. So that's a big gap. But they were great guys who made fraternity life reasonable. JC: Well, tell me about Theta Chi. Why did you choose that one? RT: Oh, yeah, the same old story, the same reason I came here. My dad was a Theta Chi. Why, of course that's what I'd do. This is my father's fraternity, you know. JC: So what were the fraternities like? RT: They weren't too bad. When General Harmon eliminated them, I thought it was the right thing to do, because there weren't fraternities at other military colleges. And when they were started I really believe they were very useful. They were much more an eating club, and since there wasn't a mess in the university in the 1850s. If you look into some of the old records you'll see at graduation time they invited the alumni back to have dinner, and they had dances. They had inter-fraternity baseball and football, etc. We were trying at my time, in my fraternity, to replicate that. It wasn't perhaps as successful as it might have been. It was great fun to beat SigEp in baseball or something. But it was a different part of the university. I remember one time when I was a corporal, and one of the men in the rank under me, in the barracks, was in the fraternity. We get down to the fraternity, 6 and he would give me a hard time for giving him a hard time. It wasn't what I thought it should be, but it was a good time. I mean, don't misunderstand me. Well, it was a fraternity. (laughs) The girls came in by train, if they were away. Carol came up several times on a train to spring break, or a winter carnival, and that kind of thing. That was good sport to have a place where we could party. There was no drinking - baloney, there wasn't. (Coates laughs) I remember one time we were having lunch, and one of the seniors, one of the veterans that had come back, was the president of the house, and he said, "Our Theta Chi member on the faculty, old Professor Woodbury, is going to be our chaperone for the party. Does anybody know Professor Woodbury?" "I know Professor Woodbury. My father told me about him. I've met him once." He said, "Good. You and your date will sit in the living room with the Woodburys while we're down in the basement drinking." (laughter) It wasn't much fun that night. We had the bars hidden behind sliding doors, or doors that pulled down, and all this kind of stuff, so if we got word that there was someone from the faculty coming we could close it up and all sit down, smile, and look like there was no alcohol in the place. JC: Can you tell me a little bit about winter carnival and some of the dances that you all had? RT: They were good sport. Much of the fun though centered around the fraternity at that time. Yes, of course we went to the dance, etc., but before going to the dance we probably went to the fraternity, and certainly after the dance we went to the fraternity, and that was really good sport. In my senior year my roommate, Rollin S. Reiter, from Ohio decided that in his fraternity they were going to have a special Christmas party. Now, it didn't make an awful lot of sense, because it was right at exam time. We took exams right in that time frame, so he really had to work to get these guys. They were going to do it in tuxedoes, not in our uniforms, so that slowed it down a little, too. But one of the guys, Chubby Jordan, who has since passed away, he was a brigadier general in the Massachusetts National Guard later on, an ex-marine. He didn't want to go do it, so they convinced him that he had to do it, and they would get him a date. When he went to the fraternity house, he was introduced to the worst looking girl in the place, and he immediately started drinking beer and avoiding her and all this. It wasn't even the girl they were going to match him up with, and they just were teasing him something awful. When he got very sleepy they put him on the pool table, laid out flat like in a mortuary and put two lit candles, one at either end of him on the pool table. It was a sight for sore eyes. (laughs) JC: I bet it was. Now you were on the rook committee while you were there? RT: Yeah. In my sophomore year I was the head of the rook committee, elected by the class. During the summer period of time I had to get together with the printers and the university and go through this business. There were big posters that said "Beware, Rook, Beware," and then they listed all the things down. We'd get them printed up here by John Mazuzan down in the Northfield Press, and then we'd sell them to the rooks at $1 apiece. I don't know what we did with the money, in the class coffers I guess. Yeah. I remember that President Dodge, who had no military experience previous, but was a very, very well known scientist and had been the dean of one of the big Midwestern schools in that area, 7 he was brought in by some hefty people on the board of trustees. He didn't fit. He didn't understand us. He was a great academic and did some very fine things for the university. But he called me in one day, as head of the rook committee, and said, "When will this period end?" This was right after supper. I said to him, "Sir, it's very clear. It's right on the chart." He said, "I want it to end at Thanksgiving." I said, "Sir, I don't think you're talking to the right guy. You should really be talking to the commandant of cadets, your left-hand man." He said, "Well, I don't know if I can convince him," and I thought, oh, my God, what have we got here, you know. (laughter) He was a fine gentleman, but the minute it was possible for the alumni to discover that General Harmon might be available, in May of my senior year, Dodge was gone. The alumni just -- it wasn't working the way they wanted to see it work. JC: So Harmon was not president any of the time that you were here? RT: His inauguration was held at the same time as my graduation. It was one thing. He had been here for maybe a month, and I remember that we had a football banquet, and they invited General Harmon to come. And he stood up and told us all that he had been here as a cadet, and he had come back in 1935 as the commandant of cadets, and he loved and understood this university, and he was going to make it famous, you know, kind of, "Yeah!" Just the kind of story we needed. Then he told us a story that just curdled me. It was a dirty story. I'd never heard some guy stand up in a dinner and tell a dirty story. It sort of surprised me. He had that reputation. As a matter of fact, one time later in my career, when I was in the army, I was asked by my boss if I would go back to Hamilton, Massachusetts, where I had lived at one time and see Mrs. George Patton, and tell her that her son-in-law -- as a brigadier general -- was about to be sent to Fort Knox, Kentucky. He was married to one of Patton's daughters, and he is now a bachelor. I was to go with three sets of quarters' plans and say, "Which of these, General, would you choose, because we at Fort Knox can now get the house painted up and ready for you, and all this kind of stuff ahead of time?" Well, Mrs. Patton agreed. When the time actually came general orders was late in his itinerary and couldn't be there, so she said, "Why don't you and Carol just come to dinner, and we'll talk about this? I will pass your message to Johnny when he comes through next week, and your leave is over." So that was just fine. But we had a quiet period in that Mrs. Patton was at one end of a long table, and I was at the other end, and Carol was in the middle, and there was a little old maid with a bonnet on her head, and an apron moving around quietly around the room. Everything went silent, and I said, "I can handle this." I said to Mrs. Patton, "Mrs. Patton, do you happen to know General Harmon?" And she said, "Indeed, I do, Russell, and he's a very disgusting man." (laughter) Now as it turns out, she gave an award right after that, she gave an award at Norwich of a similar pistol of General Patton's famous (inaudible) [00:29:38] to the leading cadet. But she was clear. (laughter) JC: Yeah, I've heard stories about General Harmon. RT: He did a great job. He stayed too long, but he did a great job. 8 JC: Well, what clubs were you in when you were here at Norwich? RT: Yeah, I went out for football. I'd come from a little school in Wenham, Massachusetts, where we played six-man football, and if one guy was sick, it didn't look like we were going to play, you know, kind of thing. I went out for football in Beverly High School, and that was danger. I mean, I wasn't up to that. When we got to Norwich I said, "I'm going back out for football. This looks like --" They were mostly freshmen. There were some veterans that came back, and there were some very good veteran players who came back but weren't interested in playing football. They wanted to study and have a family life. So Norwich had a terrible football team during that period of time. About the second day of practice Joe Garrity, who'd been a friend of my dad's who I had known, put his arm on my shoulder as we walked back to the locker room and said, "I've got a job for you." And I thought to myself, I'm going to be quarterback for the freshman team. And he said, "You're my manager, how about that?" and I said, "Oh, OK." Later in life, when I became president, the alumni director here, Dave Whaley, took me out to visit various alumni clubs. In Chicago a fellow named Hale Lait, who played football and was co-captain in his senior year, started to walk up to us, and Dave says, "Mr. Lait, do you know General Todd?" Hale Lait says, "Shit, he used to wash my jock." (laughter) And it was true! We had a big laundry over there. JC: Were you in any other clubs while you were here? RT: Yeah, I'd have to think upon it. We had an international relations club that I became president of at some point of time under -- oh, come on, his name is skipping me. I'll come back to it. But we brought I people to speak on the issues, and then Norwich formed an alliance with the other colleges where we were all working together, and that was sort of fun working that out. Oh, incidentally, when I was manager for the freshman team I had to write all the letters to the other schools and make all the arrangements, all that kind of thing. It sort of surprised me that the university wasn't doing that; the athletic department wasn't doing that. JC: Did you have a favorite professor when you were here? RT: Yeah, and I just told you I couldn't remember his name. (laughter) Sidney Morse. JC: Oh, OK. RT: Old Sidney Morse was a terrible lecturer, but he was a genius, you know. He understood American history, and that was his forte, and he also was a wonderful human being and understood us. He really got me to dig in and start getting decent grades. He would lecture, but he would have side comments on this thing, and there we are taking notes left and right. I never wanted to miss a class under any circumstances. He invited some of us -- one of them being me -- over to dinner, and he was just a great sport. He was not a big man in stature, but a big man in intellect. JC: Was there a professor you particularly didn't like? 9 RT: Oh, there were some who I'd rather not name who I didn't appreciate or think that they were at the level they should be. JC: What was the favorite class you ever took here? RT: I guess it was history. That's what I worked at. Let me go back to what I didn't like. We lost -- somehow, I don't know how -- one of the economics professors, and President Dodge brought in somebody in mid-semester, and this guy had written many books and was well appreciated around the world, but he was terrible. He couldn't remember any names, he refused to take any attendance, so people didn't come. You could answer him back and forth. I was told, I can't vouch for this, I was told by the people that say they did it. They invited him out the night before his final exam to join them for dinner in Montpelier, and when the time came, they picked up the tip, and went down to the railroad station, and put him on a train going to Montreal. (laughter) I believe it was true. But he just wasn't accustomed to teaching at our level in that circumstance. He was someone that should have continued writing his books. He was essentially a sociologist, but that was a while. I got called in by the dean for skipping class, and the dean was a great guy at that time. I was a little embarrassed by it, but the class was mostly veterans in this particular -- in economics. You know, they had their way. They weren't required to come to class. If they didn't come to class it chalked up one of a series you could have freer, but cadets didn't have that, so I just played like I was a veteran to old Mumbles [McLeod?]. That's what they called him, Mumbles. When the dean called me in, I got right back on it. JC: Decided you'd rather go back to class. RT: Yeah. JC: Did you ever get in much trouble when you were here? RT: Not really. I came close a number of times. Well, let me go back and talk about Carol. Carol and I met one time when we were in about the ninth grade. She was in Beverly, Massachusetts, and we were living in Hamilton, Massachusetts, at the time, and the Congregation youth groups met at a third place, Essex, Massachusetts. There were lots of people of our ages. You know, these groups didn't know each other. And I spotted her. She was -- wow! Wow, yeah. But I never got to speak to her before we broke up and went back. A couple of years later in Beverly High School -- we'd moved to Wenham, and Wenham didn't have a high school, so I went to Beverly High School. Todd with a T and Wyeth with W happened to have lockers opposite each other on the wall, and I said, "My God, there's that girl." I went over and spoke to her, and she invited me to her birthday party, and that'll show it all started with us. But it came to a point in our sophomore year when I had changed from engineering into history and economics. I had to make up some subject material that I didn't get in the first part, and I went to the University of New Hampshire trying to make it up. I went down on the weekend to her house in Beverly, and I stayed with her aunt 10 who lived next door. She was on my team. But Carol when we were -- she said, "Let's stop this tennis game for a minute. I want to talk to you." We walked up to the net, and she said, "You know, I'm through with this relationship. You're never going to be serious about anything you do in your life; you're going to be a perennial sophomore. I want to do more with my life than you are going to do, and this isn't going to work out." OK, I'll show you. I came back and studied like hell for the last two years I was here and sort of caught up. But it was interesting, when I was invited back at graduation time to be the officer who commissions everybody, and at that time the university ordered a master's or a PhD, you know, honorary to the speaker. Loring Hart didn't tell me whether I was supposed to say anything or not, so I had in my pocket a little thing I would say. It went something like this. It is indeed an honor to be here. I represent my classmates in this ceremony, and I'm very proud of the way Norwich is moving. But I would like you to know that 25 years ago, this very day, I received a letter from the committee on academic degrees and standings that read to this effect: "Dear Cadet Todd, The committee has met and has agreed to allow you to graduate (laughs) based on the circumstances that were not your fault." (laughter) So, you know, that's the way life went for me. I dug in and did relatively well. But another interesting thing about that. I don't know about anybody else, but I had a picture in my mind of VMI, and the Citadel, and all these places as being superior to Norwich in their military training, etc. But when I got in the army I discovered that 50% of them were duds, and it just changed my life around and my feelings about my institution. Yeah, it was strange. JC: When you graduated from Norwich what was the first -- you went into the army. RT: Yeah. JC: Did you go straightaway into the army, or was there a period? RT: Well, some of us -- I think it was 12, maybe as many as 15 -- received an opportunity to go into the regular army, not into the reserve army. I was one of those. About half of my classmates who were given that ability to do that chose not to do it, so there were a number of us that went. Upon graduation we received our commission in the United States Army Reserve, and then two weeks later I was brought into the regular army with another commissioning thing, which happened to be by my father's Norwich roommate, Colonel [Rice?] in Boston. He was running something in Boston for the army at the time. That was sort of fun. Then I went immediately off. We graduated about 15 or 17 May or something, June rather. On the second day of July, I reported in to the 3rd Armored Cavalry Regiment Light at Fort Meade, Maryland, as one of these people you had a regular army commission. So there wasn't any time -- there was time enough in between that the family all went down to Cape Cod for a two-week vacation, but I graduated and went into the army. JC: Now did you get married before you were in the army? 11 RT: No, no. No, no. I was still trying to get back in Carol's good graces. Before I left -- well, I went, as I said, to the 3rd Armored Cavalry Regiment. Now the army was doing something really stupid at that time. They had been told to reduce the army's personnel requirements, and rather than reducing in any reasonable way, they chose to take one-third of every squad, one-third of every company, one-third of every battalion, one-third of every regiment. It was a paper army. It couldn't really operate well at all. But when the war broke out in Korea they took from those drawn-down forces and sent them over as individual replacements, supposedly to go into units that also had the same kind of vacancy that was created now. So we had almost no reasonable training while I was in the 3rd Armored Cavalry Regiment before going to Korea, and these people went into units for which they were not trained. The army was really messed up, really messed up. General Abrams one time in discussing this with a group of officers, after he'd become chief of staff of the army, had tears running down his face. "No army should ever do that to its people. There is no excuse for it, and as long as I'm chief of staff I guarantee you that our units will be ready to fight, if we have to fight." You know, oh. It was a terrible mess over there. So before leaving that unit in which I had a miserable career for that short period of time. For example, it wasn't two weeks later that the post's military police battalion left Fort Meade and went to Korea. Company A of my organization, of which I was a lieutenant, became the post's military policemen. Now, we know nothing about being the post's military policemen, not a thing. There wasn't anything in ROTC, there wasn't anything that lead us to believe. What I knew about policing was I'd seen in movies, and I hid behind the "Welcome to Fort Meade" sign in my sedan, and chased down someone that was speeding, and discovered it was the chief of staff of the post. At midnight I went over and had a bed check in the post's prison, to see that there weren't any knives in there. But I got called in and said, "Hey, come on, get off it. You can go to jail for what you're doing," you know. (laughs) It was crazy. I was trying to do my job as I knew it, but no one was there to supervise me in any way. JC: And how long were you doing that? RT: I left there in September. I went in in July, left in September, and got to Korea in late November, first having leave and then going to the West Coast, going through the checks and balances of travel over there. Just about that time MacArthur announced that the war would be over by Christmas, and as a result the army slowed down the number of replacements they were sending over. This was just about the time that the marines invaded Inchon, and it was followed up with the 7th Division behind them, and trapped the North Vietnamese soldiers below us. It was really a magnificent maneuver. So we were just sitting around in California waiting to get orders. Every weekend we'd go into town, and we'd go into some bar and then talk out loud about how we've got to go, and waiting to go to war, this kind of thing. Somebody would pick up the bar tab. (laughs) Then we crossed the Pacific during a hurricane, and that was something most unusual, as you might imagine. The piano broke loose in the lounge. It had been a troop transport in World War II, and they converted it to be a troop ship but for families to go to Japan or other places. At that time these ships were the property of the army, it wasn't the navy. 12 I remember distinctly there was a captain on board, mostly lieutenants, but this captain on board was a ranger, and he'd a big, puffed-up chest, and walked among us, and told us to stand up straight, and "Take your hands out of your pockets." When he'd get tired of doing that he decided we should have bayonet drill, and issued the bayonets, put them on our rifles, and went up on the deck. Oh, God. I said, "I'm not playing this game." There was a ladder still going up the funnel, in wartime where they had a station to look for submarines, OK. I went up there while everybody else was screaming and hollering down below and got away with it. It's a wonder I ever went anywhere in the army. (laughs) JC: So what was Korea like? RT: Well, let me describe it. We arrived the day before Thanksgiving in Inchon, got off the boat. There was a long, long tidal process; the ship couldn't get close to the docks or anything else. So they threw the nets over the side, and we were to go over the side of the ship and climb down into a small boat to go in. But we had all our personal gear with us. We were carrying great bags of stuff. I had two bottles of whiskey in my bag, and some damn fool says, "Drop your bag into the boat." I did. (laughs) But as a matter of fact, they took our uniforms away from us at that time and said, "We will hold them here, because if everybody goes home at Christmas it won't affect you for a while, and you'll be in a regular army uniform." But we got on the boats and went on the shore. They fed us what was left over from the Thanksgiving dinner, and a lot of canned fruits, put us on a train, and sent us up to North Korea. Each of us, each lieutenant, was on an open freight car, you know, enclosed but with doors on both sides, and each one of them had a little stove in it. It was cold, and we headed north, and every time the hospital train came south on that one track we would pull over maybe an hour before it came by, and then stick around and get back onto the thing. In my one car I had 27 people. Those cars were small. They were Japanese-style freight cars, and they were small. We had nothing but straw on the floor and a sleeping bag, but it was a summer sleeping bag, not a winter sleeping bag, and the stove didn't really heat the thing at all. There were slots in the side of the thing. Anyway. We didn't have any ammunition, and we would get shot at on the train. Now, nobody I know of got hit, but it made quite an impression. But still they didn't issue us any ammunition. There was a major in charge, and he was in the last car, which was a caboose kind of car, tight, a good stove, etc., etc. So whenever the train stopped we as lieutenants would run back and sit in his car with him and then take off again. Many of the soldiers would get off and run in to find somebody in the little town we stopped in and buy rot-gut whiskey. Boy, they were in trouble. One of the people in the car behind me, I was told, went blind on the spot. Maybe he was cured later, but it made an impression. We finally got to the capital of Pyongyang, and they put us on trucks and took us to what used to be a hospital. We went on about the fourth floor and were on cots, or on the floor, kind of thing, and at midnight that night some captain in the army came in and said, "OK, everybody out. Get down on the truck below. Let's go. Get your gear together." Well, we all didn't get there first, and the last of us were turned around and sent back. That batch was never heard from again. The next morning we were loaded on trucks and sent up. But before going they fed us a good breakfast. We went down into 13 the basement of this place -- it was steaming and dark down there -- and we had breakfast on some slate or granite tables. Steam is pouring out of the coffee pots, etc., and I filled my cup with coffee and took a big drink to discover that it was maple syrup. I went forward that day sick as a dog, sitting at the end, at the tail of that truck yurking all the way. I'm sure all those men I was traveling with, "Look hey there, look at that lieutenant. He's so scared he's puking," you know. We went on and eventually we came to a stop, and the captain who was leading this convoy came back and told us to get off the trucks and go into these schoolhouses that were available, right immediately, I mean, just saw them and said, "Take them." We went into the schoolhouse, and he turned around and went back to get "another load," quote, unquote. We never saw him again; he never came back. Here we are with no ammunition, carrying guns, living in a schoolhouse, and the Chinese are moving in on us. They were moving down the mountains on both sides of this thing, and then there was a tremendous, tremendous loss of life up the mountain further, coming toward us. The 38th Regiment that I joined after we got out -- I get the men out, and then I jumped on a mess truck headed south, all trying to find where the headquarters for the 38th Regiment was. The 38th Regiment was part of the 2nd Division, and it lost in about two days, coming through a real tight trap -- there was a river, there was a road that wasn't wide enough for two tanks to pass, and then there was a mountain again on the other side, and the Chinese are up on both sides just raking the convoy. One truck stops, you know, they've got to push it off the edge to get the convoy going again. Now I wasn't a part of that, but I joined the company that did, and when I finally caught up with my unit, it was because I had stopped in from the schoolhouse when I saw the 1st Cavalry Division people pull on in close to us, so I went over and inquired. I walked into the TOC, the tactical operation center, and there was a major sitting in front of a map, on a stool, making little marks on it. I waited a while, and he didn't notice me, and finally I said, "Sir, could you tell me where the 38th Regiment is?" and he turned around and said, "No, but where's the division? Where is the 2nd Division?" I said, "Sir, I have no idea. We're trying to find it. We were left off down here." He said, "I don't know where they are. If you --" It was that confusing. They lost something like 4,000 men coming out of that gap. Now, I wasn't affected, not at all, in any way. I was scared to death at times, but then after that I joined the 38th Regiment. When I went in to meet Colonel Pappal -- yeah, something like that -- he shook hands with one, and passed me a bottle of whiskey with the other one, and said, "Son, you're going to need this." I reported in to the battalion commander, and he at the time was meeting with his staff in a little hutch where the Vietnamese -- the Vietnamese -- the Koreans built their houses of mud and mud brick, and they would cook in an open room attached to the house, and the smoke would go under the floors and heat the house. We were sitting on one of those floors, warm and toasty, and they were passing the bottle of whiskey around this circle as we talked about (inaudible) [00:59:47]. By that time the bottle of whiskey got pretty hot. (laughs) It was a very strange circumstance. When he finally got to it, the battalion commander said to me, he said, "Todd, you're going down to A Company." I said, "Sir, and who commands A Company?" He said, "You do." I had about as much opportunity to learn infantry tactics and lead a rifle 14 company as nobody at all. My buddy who I was traveling with who had some experience in World War II in combat in Europe, came back and went to the University of Illinois, and then came into the army the same as I did, through the (inaudible) [01:00:34], he was sent down to a company that already had an experienced commander. You know. Nobody was thinking. I sent the first sergeant back to division headquarters, he got commissioned, and he came back, and essentially he told me what we ought to be doing. Then we did it. Until MacArthur issued an order, that probably came to him to do it, that said all armored officers that had been assigned to infantry units are to be returned to armored units. So I went down to the regimental tank company of the regiment where my company commander, before coming over there, was an infantry officer who was aide to camp to the commanding general who gave him the tank company in the 38th regiment who didn't know a damn thing about tanks. It was really screwed up everywhere. At a point when I was running the rifle company, I was told that a replacement was on the way, flying in, and he would replace me as company commander. Oh, great, that's good news. The guy showed up, and during World War II he had been in the air force as a bombardier. He had absolutely no infantry experience. He had joined the nearest reserve unit to his home when he was discharged. It really wasn't working out. Where we got replacements, the adjutant would go down and say, "Has anybody been through armored training?" Nobody. Nobody. So there wasn't anybody to send to the armored company except the people that came in (inaudible) [01:02:41]. So we were training these guys, but we weren't -- there were some old sergeants that really knew what they were doing, and that's we made. We eventually had a pretty good tank company. I remember my sergeant was a gruff, old son of a bitch. I walked up to a formation he was holding one day, and his back was to me, and I was walking toward the platoon. And I heard him say "The kid says we got to --" I said uh-oh. "Sergeant [Beach?], come with me," and we went in to see the company commander. I told the company commander that I couldn't resolve this one. He said, oh, very well, I'll assign someone else." Sergeant [Beach?] remained behind. Wow, I've done it. Sergeant Beach comes out. I said, "What happening Sergeant?" and he said, "I'm going to be the lieutenant in charge of the other platoon." Ahhh, God, you know. (laughs) It just wasn't the army I knew later on. Yeah. It was a very sad arrangement. It really wasn't until General Walker was killed in a jeep accident, and he was the 8th Army commander, and they sent General Van Fleet over to run it, and we by that time had moved 125 miles to the rear. We were running as an army. Word got out very quickly that General Van Fleet's orders were "I don't want to see your plans of defense, I want to see your plans of attack." And everyone says, "Sure, sure, General. You look at them, and you'll be all alone up there." Well, by God, he took that army and straightened it out and moved it forward and stopped the Chinese, without much additional support. It was amazing to see that happen. I'll never forget that, that one man deciding that he's going to turn the army around and you'd better fall in line. I did have one experience before that happened when I was with the tank company, and I was in a jeep riding down a road, and the division commander had decided that since we had all these losses, and we're all screwed up, that he had a way to make us all feel proud of ourselves and identify. The methodology he used was that one regiment would have a mustache, another regiment would have sideburns, and another 15 would have goatees. Crazy, just crazy. But I'm driving down the road, and an assistant division commander, a one star, is coming this way, and he went right by, and I saluted, and then he stopped and hollered back at me. I jumped out and ran down to his jeep. He said, "You're not obeying the division commander's orders." I said, "Sir, what do you mean?" He said, "You shaved." I said, "No, sir, I've never shaved." (laughter) God. Yeah. But General Van Fleet really pulled that into order, and he relieved a lot of people. He relieved my brigade commander, gave us a lieutenant to be the colonel's slot in the brigade, who turned out to wind up with four stars in the end. They made the mechanism work. JC: Amazing. Now, you were awarded the Medal for Valor in Korea, weren't you? RT: Yeah. I got a Bronze Star for Valor and a Silver Star for Valor, neither of which I really want to talk about much. I think somebody else would have done better to have them than me. I mean, I was pleased, happy to receive it, proud to wear it on my uniform kind of thing, but there was a lot of that going on to bolster up morale of everybody. JC: Is there anything else you want to say about Korea? RT: I don't know. At the end it was a pretty good experience. When we had gone into a stalemate, we started a rotation system back to the United States, and it was a point system. If you came within a certain period of time, then you could go back at a date specific, so we all knew when we'd be going back. There were points for the kind of job you had and all this kind of thing. It was interesting, I went back to Japan, spent a few days in Japan. When we got on the boat I was assigned -- as I had on the way over -- to a large stateroom, and I think there were 12 of us in it, and up and down cots. It was the same gang I went over with. You know, the timeline of where you engaged in combat were the same for all of us, in different units, and that was really pretty special. Two of them, only two of them, didn't come back, and they were both infantry officers. To the best of my knowledge, from the 38th Regiment that I was familiar with, the lieutenants didn't go back whole. The majority of them were killed. Those that were wounded were wounded seriously enough that they didn't come back to the unit. So it was us armored guys that, essentially, came back together, went over together and came back together. Stopped in Hawaii on the way back, pulled into the port, and there's all these hula girls down on the thing, people with big signs, "Welcome Home, Veteran." I said, "Hell, I'm not a veteran. That's a guy that sits outside the post office trying to sell pencils." (laughs) That came as a bit of a shock to us. But, yeah. JC: Well, once you got back to the United States where were you stationed? RT: Before I got back to the United States, on R&R in Japan, I knew of my rotation date. I called Carol, who by that time had finished her year after Smith at Radcliffe, taking the first year of the Harvard Business School program at Radcliffe -- business school faculty, business school-devised location, Radcliffe. I called her and said, "How about meeting me in New York City on such and such a date at the Biltmore Hotel? We'll meet under the clock." Now, meeting under the clock, there'd been a movie about that whole 16 business. So she did, and we went to my family's house. They'd moved to Scarsdale, New York, at that point. I asked her to marry me. She said, "Give me a couple of weeks." So I went back to visit my family. They're not my immediate family, my grandparents in Quincy, Massachusetts, and my other grandparents in Dorchester, Massachusetts. I went to -- my uncle, my mother's brother, ran a hardware store that had originally been his father's, and he said, "What are you going to do about a car?" I said, "I got to get one." I sold my car before I went over. He said, "Well, I've got a good friend who's honest, and I think we can get a good car." So I went over that afternoon and bought a car and called Carol, and I said, "I bought a car today." She said, "A convertible?" and I said, "Yes," and turned it in the next day and got a convertible. (laughter) I'd do anything to make sure she's sweet. She said yes, we were married on the nineteenth of June of that year, and she obviously had to quit her job to become an army wife. JC: So where did you all go after that? RT: The first station when we returned, and I'm talking now about the same group of army officers that went over and came back together, also went to Fort Knox, and we lived in newly-built quarters that were built by a civilian contractor on the edge of there, which were great for a newly-married couple, but they certainly weren't anything special. George and Joanne Patton lived next door to us, a small world, yeah. I've lost my train of thought here now. (break in audio) JC: And we'll get back started. All right, so we were talking about Fort Knox. RT: Fort Knox being a first assignment together in the army was really great. So different. I mean, Fort Knox was organized. Everything was working well. People were happy. Not that we weren't working hard, because we really were. My first assignment was to a training division. It took the number of the division, the third, and replicated it and then trained, basic training. I was in the 2nd Brigade headquarters working on the planning and that kind of thing. I really was disappointed that I wasn't one of the company commanders, but it turns out that that was a tough job. In the tank company, the guy that headed the tank company had more tanks than a tank division, and it was a mess to keep them all straightened out and going around. So one day I went back home for lunch, and Mrs. George Patton, Sr., was sitting in the living room of our house talking to Carol. She had come down to Fort Knox because George and Joanne had just been married, and Joanne got some kind of disease when they were on the honeymoon in the Caribbean. And I reintroduced myself to Mrs. Patton, and we sat down and talked. She asked me what my job was, and I told her. I said, "But I've got to go. I've got an appointment this afternoon to see the commanding general. They're looking for an aide to camp to the commanding general, and I really don't want that job. I really would prefer to get an opportunity to command a company in the division here." She said, "Russell, General Collier is a very, very fine man. He has a 17 fine family life. He is a very, very successful soldier who commanded the 2nd Armored Division at the end of the war in Berlin. You could learn an awful lot working for him." So I went over, and I got the job, and for the next two years I was the junior aide to the commanding general. I did such things as travel with him when he went to different places for different purposes. My buddies all got a hold of me when they found out I was going to do this job, and all had things they wanted changed at Fort Knox, and I was to be their agent in telling the commanding general how he could change the place. Very early on we went out of the headquarters, down the steps, into the car, went past the post theater. I thought, well, here goes. I said, "Sir, do you realize that on this post now an officer must be in his full dress uniform in order to go to the movies?" He said, "Yes, I know that, and it will remain that way." I didn't have many new ideas for him after that. (laughs) He'd go over to the armor school, and the people that are teaching in the combat kinds of business would say, "This is what we're doing now, General, and what do you think? We'd like your approval of it," and I'd sit in the back of the room and listen to what was going on, and understand it. I would hear the people that had served in combat talk about what you ought to do, and I got a great education. Also, every year there was something called the Armor Warfighting Conference. Twice I was there for that. They bring in all the people that belong to the Armor Association, or were serving in an armored position, all the senior people, and they'd talk about what the army ought to be doing in armor. One of my jobs was to go into the airport in the general's big sedan and his chauffer and pick these guys up and drive them back to the post, and I'd chat with these guys, and it was really fun. I got to know an awful lot of people, army commanders, army staff members, and all this. I really felt pretty special that I'd had this kind of an opportunity. Then we also had at Fort Knox in that time frame an armor board. This armor board, when General I. D. White was the commander at Fort Knox -- before General Collier -- that the chief of staff of the army was not pleased with the way the chief of ordnance was managing the tank program and gave the responsibility to the commanding general at Fort Knox. All the bigwigs gathered at Fort Knox to make decisions about what the next tank would look like, what the next armored personnel carrier would look like, etc., etc. Again, I sat in the back of the room, and young captains and majors, most of them West Point graduates who'd gone off to graduate school and were coming back and using their talents. It was a great, great opportunity for me. We were always invited to the house when the Colliers were having a party, and people would say, "Oh, you're going over there and pass the cigarette butts around with them, aren't you?" "No, we don't do that. We're part of that group." Mike Popowski here in town, his dad was one of those colonels on the post at that time. I really got to know all those people. Not that it was doing me any good, but I learned from them, you know. I learned how to act, I learned when to shut up. It was very useful, and it was a great time. The Colliers were magnificent to us. We had a child while we were living there -- it was Tom, and Tom got burnt badly in an accident at our house. He was crawling across the floor, and there was a coffee pot that started percolating, and he looked up and pulled on the cord, and it came over and broke open on his back. The Colliers came over and relieved us of our 24-hour duty, and they took it over; they sat with that baby. We were their family. It was amazing; it was wonderful. 18 Yeah. I began to really understand what the army was about, that it could be a good army. JC: Well, after Fort Knox where did you go? RT: Let's see. Oh, yeah. When General Collier left, he was to be promoted and going to go to Korea, and he offered me the opportunity to go with him, and I told him that I would much prefer to have a tank company in Europe. While I loved the guy and his family, I wanted a tank company in Europe. He said, "We'll take care of that," and he called up the commanding general of the 2nd Armored Division in Europe, the one that they call Chubby Doan, and told him the situation and that I would be on orders to go over to the 2nd Armored Division and a tank company. He said, "I'll give him a tank company." So, wow! You know, we made it, and off we go to Europe. We pull into Bremerhaven, which is the northern port in Germany, and they send forth a little craft to meet the boat. A sergeant first class climbs up the rope ladder and comes over and starts telling people what their orders are going to be, and I was ordered to something called the 13th Military Intelligence Group. I thought, oh, my God, something's wrong here. The colonel who was in charge of us all on the boat, for the boat trip, he got his orders, and he opened it up, and it's the 13th MIG. He said, "What's an MIG?" I said, "The best I know it's a Russian airplane." (laughs) It turned out that he thought he was going to the 1st Infantry Division for a regiment. Well, we got off the boat, and both of us went down to this intelligence group, went through two different fences, guards posted in towers and all the rest of it, and slept in an open bay area over the officers' club. There were a number of other offices there, and they said, "What are you going to do?" I said, "I don't know. I'm here by mistake. I'm headed to the 2nd Armored Division." They said, "No, no, you aren't. We're all in the same business, fellow. Tell us where you're going." And I said, "No, no. I'm an officer, and I'm going to --" They said, "We understood an armored officer was coming, and he was going to go underground and behind the Iron Curtain, and report on the Russian movements." Holy Crow! That's not for me. So the next morning I went down and asked authority to see the commanding officer of the 513th [sic] MIG. He spoke with me, and he said, "No, you're going down. You're not going to do that; that's rumor. You're going down to the headquarters in Heidelberg, and you're going to be an intelligence officer in that headquarters." I said, "I'm not an intelligence officer." He said, "That's your orders." OK. So I went down to Heidelberg. General Jim Phillips was the G2 at the time, and I asked to see him, and I went right up to his office and told him my sad story, that I was going to go to the 2nd Armored Division -- and he was an armored officer -- "Now here I am an untrained specialist in your department." He said, "What were you going to do?" I said, "Well, General Doan in the 2nd Armored Division had accepted me to come and be in tank company." He says, "I'll talk to him about that," and he reached over -- they had a red phone system that red phones went to the different generals in different locations -- he picked it up and dialed 27 or whatever it was, and General Doan answers the phone, and I'm sitting there. He said, "I got a young captain sitting here that tells me he's supposed to be in the division. Tell me about him, what are you going to do with him?" Well, poor old General Doan hadn't remembered much about the phone conversation a couple of 19 months before or something, and said, "Well, I'm going to make him my aide." And he said, "Like hell you are. I'm keeping him here for that." (laughs) I did it all over again for another two years in the headquarters at [Usera?]. [01:26:32] It was a great experience. General and Mrs. Phillips were a mother and dad to us; they'd invite us to Sunday dinner, and little Tom would crawl around the floor or under the table, and General Collier would feed him peanuts or something. It was a wonderful time, and when the Colliers would take a trip and borrow the commander in chief's train, we went with them. It was marvelous. I saw all of Europe. I knew most everything that was going on in the intelligence field, and it was a great experience with wonderful people. But when he got assigned to go back to the United States, I took the Colliers up to the port to put them on. When I came back, this again on the commander in chief's train, I had the train stop in Mannheim, and I got off in Mannheim. I wasn't going to be stopped again and reported in to the 57th Tank Battalion and for the last year there had a tank company. That was probably the greatest experience of my life. It really was a good experience. We were hard training, we were well trained, good people. In the beginning we had a wonderful commander who was a major, and the division commander, General Doan, didn't want to put a lieutenant colonel in that slot. He wanted this man to get that experience, but eventually they had to pull him and let -- the lieutenant colonels were backing up. So we were out maneuvering and we came to the last day of the maneuvers, and the new battalion commander arrives, and we have this party in a beer hall. The new commander arrives, and one of the company commanders in Charlie Company walked up to the head table with two boots of beer. You know what that is? Glass things that replicate a boot. Big. He puts one in front of each of the two commanders and says, "Let's see who's the better man." This poor guy that has just got off the train coming down from Bremerhaven and crossed the ocean picks up his boot and starts to drink. The battalion commander we love drinks it down and wins the contest, and the new battalion commander was so tight from drinking that beer too fast his feet slipped out from under him as he sat at that table and went right down under the table. (laughter) That was his first day of duty, and he didn't improve much after that. We were all pretty cocky, the company commanders; we were doing a lot of good things. But he knew nothing about it. We told him -- we were told that he had served in a tank battalion in World War II, and that's all we knew about him. It sounded great to us, a guy with some real experience. Well, it turns out that he reported in to a replacement company, and they said, "Take this truckload of men and go forward to point A. There will be a sign on the road at so many miles or kilometers. Turn left in there, and that's where your unit will be." Well, he got down there and made the turn, then went up, and three Germans come out and say, "Achtung! Put him in the compound!" and he went directly to the prisoner-of-war camp. He never had any experience. He'd been a public information officer before, and he was terrible. He was so bad that in a morning meeting every time, when he would suggest something the other three company commanders, we'd sort of nod or shake no. And "Well, what's the matter?" You know why? We didn't get any leadership out of him at all. When it came time to leave there, I had probably the most frightening experience in my life. He stood up in front of the entire battalion officer group and said, "Well, now that Captain Todd is leaving maybe I can take command of this battalion." Oh, my God. 20 Oh, my God. He gave me an efficiency report that would sink anybody, but it just turned out that in that moment of time the army changed the efficiency report system whereby your commander rates you, and his boss rates you, and then a third person rates what they did. Well, the third person turns out to have been the fellow that had been recently the brigade commander, and he knew me, he knew my performance, etc., and he sent back the efficiency report to be redone. Ho. (laughs) Yeah. Those were good times though, good times. Scary times, but testing, really testing you. JC: Because you were right there in Germany during really the height of the Cold War. RT: Yeah. As a matter of fact, one time we were out on maneuvers, 200 miles from our base, when the French and British moved into Suez, because the Egyptians said they were taking over the canal. There we are sitting out in the woods saying, "Oh, my God," because the president had said, "Oh, no, you don't." Eisenhower said, "No, you don't. You can't do that. We give you a lot of money to bring your economies back from the war, and we'll stop it tomorrow unless you withdraw." But we didn't know all that, and my guys are saying "We're going to gyro to Cairo," you know, that (laughter) kind of stuff. We finally came back. But if we'd had to go, I haven't seen a unit that would be any more ready than we were. Yeah. It was really a great exper-- In a company command, everybody doesn't have to bypass the battalion commander who's a dud. But when you do have to do that, then you're really thinking on your feet. It was great. JC: What was your next assignment after that? RT: Would you believe back to Fort Knox? JC: Oh, really? RT: Yeah. I went back there to go to the Armor Officer Advanced Course, which was a nine-month course in there, in which they were teaching you at the next level. Now the course we took before at Fort Knox was a course we should have had before we went to Korea. I came away with a great impression of how good that was. It was excellence. When I saw General Collier working with the instructors and telling them how to handle this kind of thing. When I came back three years later, it was a well-organized organization. In fact, General Abrams had been there as the head of the command department. It was a first class education. I really and truly look back upon my Norwich experience as not up to that standard that the army was producing there. At the end of that course I had talked my way into becoming one of the instructors in the command department, and I was thrilled to death about that. On graduation day I'm sitting in my chair on the aisle, and as the assistant commandant went by my seat he stopped and said, "You're going to be working in my office." (laughs) So I then worked for Colonel Chandler, who was a first-rate soldier. He had been horse cavalry, in the Philippines, and was on the Bataan death march. He was really very much a gentleman, very much strong willed, and very much of a tutor, and I worked out of his office. My job was to arrange the schedules of the classes, and we had all kinds of classes -- enlisted classes, officer classes -- so that they would mesh how 21 many people, how many classrooms do we need, how many instructors do we need, on what day are we going to do it? I was bringing home page after page of long paper, and on the kitchen floor working out the details of making this thing work. It was great, but, again, there was an intermediary. There was a lieutenant colonel who was my immediate supervisor who, again, I thought to be a dud. On my first day of working there he said, "That's your desk right over there." And I'm, "Yes, sir." I went over to my desk. Now what do I do? Here I am, I found my desk. There was a major sitting at a desk facing me who never looked up. He was just scribbling away, scared to death of this guy evidently. A few minutes later he came over and said, "Well, here's the first project I want you to do. This is it. I want you to study this, and then rewrite it, and we'll discuss it." Fine. It wasn't five minutes later, he came over and said, "No, I want you to do this one instead." I went through about six of those before I understood what I was doing. I was hopeless that anything was really going to happen. That same day he came over and looked over my shoulder, and I looked up, and he said, "What are you writing there?" I said, "Well, sir, I'm writing myself a note so that I will be able to put these things in the appropriate order." He said, "Well, you're not saying it very well." (laughter) It was awful. My out was Colonel Chandler, and a major got assigned to the office, and he very quickly understood what was going on here and went in and talked to Colonel Chandler, and Colonel Chandler moved him out. Again, we got a very, very fine operating organization going. It was good; it was very successful. But, you know, every time there's some kind of a roadblock in your career, you've got to stop and figure out how the hell you're going to get around it. JC: What was after Fort Knox? RT: Twenty more years of -- let's see. I graduated from Fort Knox. I was selected below the zone for a promotion. Do you know what that means? JC: Uh-uh. RT: When you're considered for promotion a board meets in Washington, and everybody whose career appears between this date and this date is considered. Isn't that right? Well, what they started, and I don't know if they're still doing it or not -- I think they are -- they would go below this zone and choose certain people to be examined with this group, and I was lucky enough to do that and really jumped ahead. In the headquarters there was Major Howard from Norwich University. Major Howard didn't graduate from here, but he was an instructor when I was a student here. He was in another department, or I didn't see much of him. But when I came out on the below-the-zone list, there were two of us at Fort Knox that came out on it, and he called me on the phone, and he said, "Well, I thought Frank would make it, but I never thought you would." (laughter) So things are weird, but Leavenworth was an exciting time. I was a captain. The majority of people were majors and lieutenant colonels. A real shock of my life in the first day was seated at tables, and there's a blank card in front of you, and the instructor said, "Now write your name on it, not your rank. Write your name on that card." Well, the guy sitting opposite me was a lieutenant colonel, and I was a captain, and I don't know his rank. What do I call him? We were all calling each other by their first names 22 rather than you find in a unit. That (inaudible) [01:41:04] like that, I'm up against it here. So I worked hard, harder than I've ever worked, and at the end of the halfway mark in the course they gave us standings of where you stand in the course, and I was number five or something. I said, "I'm working too hard." Yeah, that was good, a good period in our life. We had Saturdays and Sundays off. I had a little golf group I played with on Saturdays, and Michelob beer was local out there. We'd buy a pitcher -- the loser would buy a pitcher of beer, and that was a big deal. That was a big deal. JC: So when did you go to graduate school at the University of Alabama? RT: Strange you should ask that. When I came to the end of the course at Leavenworth a general officer, a brigadier general, came out to the course to announce to the armor officers, to the infantry officers, etc., what your next assignment would be. About the third name he read was a good friend of mine, and when he read off where he was to go this guy went "Ooohhh." The general looked down at him and said, "What's the problem?" He said, "Sir, I don't think anybody in your office ever read my request." "Oh." He said, "Major so-and-so, come out here." The guy comes out from behind the curtain with a big notebook, and the guy flaps through it, and he looks down, and he says, "I don't know what you're complaining about. It says right here, 'Anywhere in the world but Fort Knox.' And you're going to Fort Knox, your second choice." (laughter) Then he got to my name, and he said, "I want to see you right after this." I thought, oh, God, what now? So I went in, and he was in his office. There was a temporary office. And he said, "We've got a problem here," and I said, "Sir, what is it?" He said, "Well, they've got you going to graduate school, and as the chief armor officer I want you to go to an armored unit." I said, "I have a choice?" He said yes. I said, "Where will I go if I go to an armored unit?" He thought for a minute, and he said, "You'll go to the tank battalion in Hawaii." I said, "Can I discuss this with my wife at lunch?" and he said, "Sure," and I came back and said, "We have decided that we're going to go to graduate school," and that's how that worked out. JC: So you went to Tuscaloosa instead of Hawaii. RT: Yeah. (laughs) JC: Now, what degree did you get at Alabama? RT: MBA. It was a good tough course, but it was in the process of changing the curriculum of business schools, and some of it was very tough. Part of it was very simple, but some of it was very tough. I established a schedule where I went in very early in the morning, got in there before 7:00 every morning, went down to the basement of the library where I had an assigned carrel and started working until it was time for a class to begin. I'd go up to the class and go back to the basement, eat my lunch in the basement, go home at 5:00, and hardly ever did any midnight work at home. We lived a good, wonderful family life in Tuscaloosa. Now, it wasn't all easy. There had been the problems of the colleges not admitting blacks, and the president of the United States pushing hard to make them do it. 23 Then there were the riots at Ole Miss, right at that time. The army sent down its chief person who determines whether the applicants will go to college -- army applicants -- and to which college they will go to. So we all gathered, and there were people taking nuclear physics, and [we have to?] discuss with him, and he talked it back and forth, etc. Finally one young captain in the back said, "Sir, this is all very interesting, but the army's practically at war with our citizens. What the hell happen-- What do we do? What are our orders, and what are our instructions here at the University of Alabama, if the same kind of thing breaks out on this campus?" This poor old duffer who'd been the president of some college someplace sort of shook his head and said, "Well, I hope you'd be on the side of the government." (laughter) That hit right in the heart of soldiers. But it was a good program. When I left I was going to be assigned to the headquarters in US Army Europe in the comptroller's office, and you're required to stay in that position for three years to make up for your being chosen for that job. They want to use your knowledge and experience. Just before I left they changed it, and I went to the US Army Support Command in France, which had 57 separate organizations that it commanded, to include a pipeline that came in at St. Nazaire and went out to all of the air bases and army refueling, etc., and repair of tanks, repair of everything. We took German factories over, used Germans. It was a very, very exciting assignment in terms of technology, but I got assigned to the comptroller's office in that damn headquarters, and I was one of three soldiers. The rest were all civilian employees, or French. One of the people that worked for me was from Yugoslavia; he'd escaped Yugoslavia. So it was a mixed up kind of place. We lived at a French house down by the railroad station. We didn't want to live in the government quarters, we'd done enough of that. We wanted to have an experience in France. From that point of view, it was wonderful. The job was terrible, just terrible. They expected me to know everything that they did in their routine because I'd been to this business program. Well, I had to really move fast to catch up with them. My boss was a man by the name of [Birossi?]. He'd been an Italian-American soldier in World War II who married an Italian and never went home, and when they created the support command then he stayed on in Europe and became a very important man in the headquarters as the budget manager of this very vast organization. I worked like hell to try and get it straightened out. They first gave me the responsibility of working the budget of a couple of the major organizations, one the tank rebuild plant, which was -- God, it looked like General Motors out there. I finally got frustrated with it all. We'd all sit in a room, roll out our papers, and bring in the guy, the comptroller, from that organization, and you'd sit facing each other with Mr. [Birossi?] looking over your shoulder, and you'd work out a budget for them. How the hell did I know? I didn't have any basis for doing it, but we'd discuss it to get it. When this was all over and calmed down I said, "This is stupid as hell," to [Birossi?]. He said, "What are you talking about?" And I said, "We've got the world's best information technology program right in this headquarters, those guys that are working the plants do it all by technical means, punch cards, and here we are sitting around trying to argue about a number on a sheet of paper that doesn't mean a damn thing." He said, "What do you suggest?" I said, "I suggest we go to talk to them, get onto their system somehow, and work this thing out that we can make a reasonable stab at it." He said, "OK, wise guy, do it." 24 Now, there was a lieutenant colonel in this overall office who was Birossi's boss, and I went to see him and told him, I said, "Now, I'm not competent to do this. There's no question about it. However, if you give me two of those young captains of finance that work down the hall from me, I can get this thing started and going." So he assigned these two guys to me, and we changed the whole system of how we did the budgeting of US Army Europe. I got some kind of an award for that. Then they put me in another job where I had all kinds of stupid responsibilities. I had a responsibility for efficiency of each of these many, many organizations, and I got permission to send people -- Frenchmen -- back to the United States to be trained in each of those depots to do it. Then we pulled all of this together right as the secretary of defense had initiated a program to improve work force relationships, his program, and they sent it out and said, "Everybody in the army, navy, and the air force will use these procedures." And my two-star boss said, "No, we won't. We're not doing that. We got a god system, we just got it started, and, well, that's the way it will be." OK, you're the boss. So six weeks later, maybe two months later, there's a message sent to the commanding general that said "We're sending over someone from the Department of Defense to look at your program." I got called in to the CG's office, and he said, "You got two weeks to put this program in place." Well, you know, I was put into a position where I got attention, and I could do what I wanted to do, and I could get help to do it, and everything just sort of worked together. It was a great experience. But, again, it's a case of speaking up and saying what you think is wrong and finding a way to do it. I went in on the train from Orleans into Paris to the IBM plant with boxes of punch cards in my (inaudible) [01:53:43] and brought them into IBM, and we worked it out with them to do it at first before we turned it over to our own organization. That's because if we screwed it up, we'd screw them up badly. But those two finance captains did all the work. I just plowed ahead. Another time, in that same job -- I really thought -- when I got there I said, "My career is ruined. My career is ruined. Who's going to believe that I was in a damn headquarters for a support group? No, uh. I'm an armored guy. No." But anyway, they came up with another program, again, out of the Department of Defense. This time it was to work specifically with -- I can't remember the name of it, but, again, it came out of the secretary of defense's office, and again I got the job to do it. But this time I had an opportunity to start from the beginning with it. It was a matter of saving money, and we were supposed to put out programs, out to our subordinate units, and help them find money and other ways of doing business (inaudible) [01:55:09]. We started with the laundries, a simple thing, and went into the laundries with the people we trained, and they would say to the laundress, "How can you do your job better?" They'd say, "Well, I've been working at this for six years. If we did this, and that, and the other thing," and all of a sudden we weren't doing anything but saying "How do you do it?" and then helping them do it, and getting their boss to agree to it. Well, then you had to take all this information and turn it over to another agency who would check your figures, and numbers, and back and forth, and everything. That all seemed to work out, and things were going along rather well when they put me in for an award as the civilian of the year for product improvement. I was called (laughs) into Heidelberg, and they put on a parade, and the commanding general and I are -- there were other people, for other reasons, being recognized that day. I'm standing 25 beside the commanding general when the troops are passing in review, and he said, "What the hell are you doing here? This is a civilian award." I said, "Sir, you signed it." (laughter) And off we went. I just kept working. Living there was great sport, except the French are crazy. We lived in a neighborhood, as I said, on Rue de la Gale, and the house was an old one. It was rent controlled, and we had to slip the landlord money on certain days, and you'd walk up to his house with a paper bag full of money. A door would open, a hand would come out and grab the paper bag out of your thing, the extra money for the -- crazy. In the neighborhood we never made close friends except in one instance. Our youngest daughter, Ellen, went to French school. The other two kids refused; they were smart enough not to do it. Ellen and her friend [Pascale?] (inaudible) [01:57:36] walked to school with her mother and Carol, over to school. The ladies walked back from school. After lunch, walked over, back to get, march them over, again, at the end of the school day. And they talked, and they talked, and they talked. Not a single word of English was ever spoken for three years between these two women. We get back to the United States and got a very nice letter from her, in English, and she said, "You never would have improved your French the way you did if you knew I had been a nanny in Great Britain and speak English." (Cates laughs) Now, that's the dirtiest, rottenest trick I can ever imagine happening. (laughter) When we had a problem with the house, you'd try and go out and find someone that would fix the faucet. Now, there are four sizes of pipe, and there are 12 sizes of faucets, and there are 14 sizes -- and they ask you which one do you want? You don't know. So somebody has to come and measure it and go back, and two days later you've got water running again. When it came time to buy coal, we went down to the place you buy coal, and it was a storefront on the main road, right in the main store, and he's got little glass canisters with different kinds of coal in the window. You don't buy coal that way anywhere else in the world. We went in, and he wanted to know how many radiators we had in the house, and how many veins each radiator had, and how many sections were in the stove, and then he could figure out how many tons it would take to heat the house. He didn't ask if there was any broken windows, or open doors, or boards off on the roof. They did it totally unscientific. Then when you come to that decision, then they say, "Now do you want it from Belgium? Do you want it from --" you know, down the list. We want anthracite from Belgium, OK. Then they come and dump it in the house with buckets in the window of the cellar, and the whole house is covered with coal dust everywhere. And it was expensive. Living there was not easy, but we made a pact that we were going to go once a month with the kids to Paris, every time, every month, and we did, and we traveled a lot. Not any great distances, but we loved parts of France. But the French were very difficult to live with. JC: Oh, I'm sure. I've been there once. (laughs) RT: The worst one was my father had a cousin who was, in relationship to Dad, it was about six up from him in the corporation, and he was the chairman of the board. We got a call that he was coming to visit the French company that was owned by the American company, and they were going to come down and see us in this hovel (laughs). And just about the time we knew that they were coming but not exactly when they were coming, 26 the French left us with a bit of a problem. When they put in the sewer system, they left the septic tank in the house, in the basement, made of clay, and it began to leak. Do you have any idea what living in that house was like? You couldn't flush a toilet. When I'd go off to work and leave Carol, they had a deal with these crazy guys coming in, and eventually they came in. One guy came in, and he took off the top of this thing, and then he went away. She chased him down, and he said, "Oh, you've got to hire somebody else. The union won't allow me to put the hose down in here and suck out what's left. You've got to find that guy." And it went on, and on, and on, and trying to live in that house. Fortunately we got it cleaned up before Uncle George showed up for lunch. (laughter) JC: Sounds like it was quite difficult living in that house. RT: It was very difficult. Every single day one of us crossed the street to the bakery that was directly across the street from us, and we'd order a demi pan, and bring it back for breakfast, or something else. And every single day that one of us went, my own experience was I'd walk in the door -- "Bonjour, Madame." (laughter) The only guy that spoke to us lived next door, and the reason he spoke to us was that nobody else in the neighborhood, or the town, or the city would speak to him, because he had been a butcher during the Nazi occupation and gave the Nazis all the best cuts of meat. We had no phones. It took three years to get a phone, and it was a three-year tour. If you got a phone, you had nobody to call; they'd all gone home. They're crazy, just crazy. (laughs) JC: So what was the next assignment after France? RT: Well, while in France the Vietnam War broke out, and people lieutenant colonel level in Europe were being pulled back to the United States and given a command in Vietnam. So I applied to get a command in Vietnam, and they said, "Oh, no, no, no, no, you haven't finished your tour for having gone to graduate school. You can't possibly go." This is talking to somebody back in Washington. Then another job opened up, and they needed a lieutenant colonel in an armored battalion, and I called them back again. I said, "I'll come back to this job after that. How about that?" "Nope, we can't do that. We can't do that." Eventually they said, "OK, when you come home from --" I put enough pressure on them. "When you come home from France, we'll send you to Vietnam." And when we came home from France, they said, "No, you're going to go to the Armed Forces Staff College. You've been selected among the army, navy, and air force to go to the Armed Forces Staff College, for six months. After that, we'll get you a job that will get you to Vietnam." Well, you know, it's frustrating, just terribly frustrating. After the Armed Forces Staff College they told me I would go to Vietnam, but first I would go to pick up 57 tanks that had just been manufactured of a new design, and I was to form the tank battalion in the United States, train it in the United States, and take it to Vietnam. When that day came, ready to go, we had three rounds blow up in the chamber back at Aberdeen Proving Ground, and they said, "Hold it. You're no longer on the list to go. But you are going to go to the Naval War College." I couldn't get to Vietnam! It was very difficult. 27 JC: What was the Naval War College like? RT: Terrible. The Naval War College, well, we called it the sleeping room. They had two major speakers every day, one in the morning, and one in the afternoon. That was fine. I mean, I loved to hear them, and they did have a message, but it wasn't work. It was sitting there like you're turning on the television. There was no challenge to this thing at all. Now you could go and get a master's degree along with it from George Washington, but I couldn't, because I had a master's degree, so they weren't going to let me take that program. So they hired somebody the University of Massachusetts had fired from their Economics Department, an old man, to be my mentor and take me through a separate program -- nothing comes out of it other than a dissertation at the end. OK, I'll put up with it, but he was awful, and it was a waste of my time. You never had time between these people to really go to the library and do something. It was 20 minutes. What can you do in the library in 20 minutes? No, you don't. Everyone went and get good coffee, sat around and talked, etc. Oop, time to go back into the bedroom. There was nothing going on in terms of substance in the place. When I had my first time as directing my little group, I worked long and hard on the assignments, and came in the next morning and said, "OK, let's see. Now we had readings in this one, and then we had a differing opinion from this requirement, and then this one, and another one. Commander Jones, what do you think about this?" "Oh, shit," he said, "You don't think I pay any attention to that, do you? I'm in the George Washington program. I'm not going to do any of this." That was a general attitude. There wasn't any depth to what we were doing. One day the admiral in charge, who'd married a British lady and had just come back from another tour in London, said, "How would you like to have lunch at my house with a guest speaker, Todd?" I said, "Gee, that would be very nice, sir." I got up there to discover there were 12 or 13 of us at separate tables and he and the speaker was at another table. What did we do? We sat around and chatted, and ate his food, and left. He said, "How'd you like that?" I said, "What are you referring to, sir?" He said, "Well, the opportunity to be with the speaker." I said, "We weren't with the speaker. You were with the speaker." "Well, how would you handle that?" "I'd put in a round table, and we'd all sit around and talk." "What a great idea." Really, really bad stuff. So he did, and then he invited me to come, and I went, and he said, "How did that go?" I said, "Sir, that was wonderful. But if you did that in the classrooms it might help, too." "We don't have round tables in the classrooms?" He'd never been in a classroom. We didn't have one single naval officer who was nuclear qualified come to the course. They sent them to the National War College. We didn't have one single graduate of a senior college who was on the faculty. I could go on, and on, and on about how bad it was. But one day, in Vietnam, I was sitting at my desk outside General Abrams's office, and I got a call from the naval head in Vietnam. I'm trying to think of his name. I know it as well as I know my own. But anyway, he called me and said, "Russ, I got to see General Abrams." I said, "Well, he's tied up at the moment. Come on up and sit down, and I'll get you in just the minute I can break into it." He said, "Good," and he came up. We sat there, and he said, "I got to talk to General Abrams. They're going to announce this afternoon that I'm the new chief of naval operations, and I don't want him to hear it from anybody else but me." I said, "Oh, have I been waiting for this." He said, 28 "What are you talking about?" I said, "You can do something about the Naval War College that I couldn't," and I laid it out for him, and he fired the guy when he got back there. This is Zumwalt, Admiral Zumwalt. He fired the guy and changed all the programs. I mean, they were tough on him, and they've got a good school there now, or at least the last I knew of it, a very good school that has been accredited. But it was awful. JC: Did you finally get to Vietnam after the Naval War College? RT: Yeah, that's why I was sitting in General Abrams's office. I was to be sent over to be on the command list, which meant this list of people the army feels are capable of doing a job as colonel in a combat unit. They sent my name over, and then they called me back and said, "We've withdrawn your name." (sighs deeply) I said, "Come on, guys. This isn't fair." He's "Hold it, hold it, hold it. They're looking for an assistant to General Abrams, and we've sent your name in." I said, "Look, I've met General Abrams a few times. I don't think he was very impressed with me. I don't think he'll select me off of any list of yours." He said, "There is no list. We only sent your name." (laughter) So I went over there, and I sat for, oh, eight months I guess in General Cao Van Vien's office, who was the head of the Vietnamese armed forces, and I acted as a liaison between General Abrams and General Cao Van Vien, of which there was no requirement. Those guys talked to each other whenever they wanted to. But I represented General Abrams when General Cao Van Vien called the other -- the Koreans, the Australians, the New Zealanders, etc., etc. -- together on a Monday morning to have a meeting, and that was interesting, and I learned a lot, and I met a lot of people. Eventually the secretary of the staff rotated home, and I took his slot. You actually work for the chief of staff, but I read and decided which messages that came in that night would go into General Abrams the next morning, so I got to work very, very early and stayed very, very late, day after day after day, seven days a week. But I really loved working for the guy. Every Saturday morning we would meet with the commanders of the army, navy, air force, etc., the CIA, in the basement of our building, and it was general so-and-so, admiral so-and-so, etc., and Colonel Todd. And Colonel Todd sat in the back of the room and checked -- again, a great learning experience. Watching the interrelationship between these very, very senior commanders was a great experience. Then I went with General Abrams every Monday morning down to brief the ambassador. We'd drive down in his sedan. On Sunday I'd prepare a book for him that he'd go over, and then he'd have that in front of him. He never read it. He never sat in front of the ambassador and read it. I'd be on pins and needles all the time that he'd turn to me and say, "What the hell's this?" (laughs) But he was great. Then I got a command. I left the headquarters and went out and joined the 24th Division as a brigade commander, and I'd been there about eight days when it was announced that the brigade was to go home. (laughs) The next day I got a call on the radio, out flying around in my helicopter -- I had seven battalions in the brigade at the time -- from the corps commander, General Davidson, and General Davidson said, "Meet me at coordinates so-and-so," and we both flew into a point. He said, "I'm pulling you out of this. I've got a problem with the Royal Thai Army. The officer we have working 29 with them is not acceptable any longer to the Royal Thai Army. I need somebody tomorrow, and you're it." That was the craziest thing I've ever been involved in. Wonderful, wonderful Thai commander, who began his military experience at age five in a military academy run by the government. He finished his education in France. The French owned Indonesia. Thailand (inaudible) [02:16:30]. So there we were. Day in and day out, he and I would receive the same briefing. He'd get it in Thai, and his aide-de-camp would give it to me in English. We never ever, ever came to the same solution. We were generations in thought apart. For example, in World War II Thailand never declared war on anybody, but went to war against the Allied forces when they thought Japan was winning. This fellow was a captain in the Thai Army, and he did something very spectacular -- whatever it was, I don't know, very heroic. He was called back to the capital, and he was given the Royal Order of the White Elephant or something. They'd give out five for every war. This was something very, very special, parades, the whole business. He went back to his unit, and then the Thais decided that the Japanese weren't winning the war, and they changed and became our allies. Now you're not going to believe this. They called him back and took the medal because he was fighting on the wrong side. (laughs) I could go on forever on this. My brain couldn't absorb it. When I'd left that and gone back to the United States, I guess when this happened -- I don't remember where I was, but anyway, I wrote him a letter, and I said, "What in the world is going on in Bangkok? You were the commander of the 1st Division, responsible for the security of Bangkok. Your father-in-law is the dictator. They're rioting in the streets, and, to the best I know, nothing's happening." He wrote back to me, after some (inaudible) [02:19:06] time, and said, "Well, you just don't understand our way of thinking. The soldiers had killed some civilians who were rioting, so I went back to my BOQ and stayed there two weeks, and when I came back my father-in-law had been deposed, and the fighting was over." Huh? (laughs) And it wasn't that he wasn't a good soldier, and it wasn't that he was afraid of anything. No, we'd fly around in his damn helicopter and take it places I never would have gone. On the other hand, he had some VIPs coming over, and he said, "We can't take the helicopter today. I'm going to use it tomorrow for some Thai VIPs, and I don't want any fingerprints on it, I don't want to make sure there's no bullet holes in the thing. We'll just take this other thing." What? We couldn't come together. At one point, the real one that almost got me in trouble -- I think it was on Thanksgiving -- our base camp also had three units in it from the 1st Cavalry Division, and the Thais, and the Thais who were responsible for the security, and I was responsible to the US headquarters. Well, on the big army base, maybe 15 miles away, on Thanksgiving night everything went up in the air, flares, and shooting, and machine guns, and all the Thais thought this was great, and they all did it. He called me in the next morning, and he laid me out. He said, "No Thai would ever do that. Your Americans did this." Well, OK, I'll suck it up. "I assure you it won't happen again, sir." So come New Year's time, I put out to my staff with each of his units, where they normally served, to stay with them all night and record everything that happened in that TOC. Next morning he got me again when I went in there. I said, "Sir, before we say anything else, I suggest you talk to your TOC officer." He went down there, and those 30 guys, we made them record everything, and he discovered that it was his units that were doing it. What do you suppose his answer to that one was? JC: I don't know. RT: He called in his senior officers and said, "I'm resigning from the army. You've let me down." And he went back into his hooch and stayed there for about three days. I woke up at the end of three days early in the morning, and the whole goddamn Thai Army that was posted in Vietnam was out there in a formation. I walked out to see what was going on and stood behind him -- he was up on a platform -- and they all apologized, etc., and he forgave them, and they went back into the woods to their positions. They'd left their fighting positions to come back and apologize to the commanding general. JC: Oh, wow. RT: (laughs) You can find one worse than that, I'll bet. My goodness. JC: Want to stop again? (break in audio) JC: Let's stop here, because we've done about another hour and 10 minutes. (break in audio) RT: Let's -- (break in audio) [02:23:15] JC: All right, this is Joseph Cates. Today is May 19, 2016. This is my second interview with Major General Russell Todd. This interview is taking place at the Sullivan Museum and History Center. This interview is sponsored by the Sullivan Museum and History Center and is part of the Norwich Voices Oral History Project. So when we left off last time we had gone through Vietnam, and you're ready for your next assignment. What was that? RT: OK. When the Royal Thai Army left Vietnam I moved out to a brigade, as I said earlier. But the time with the brigade was very unsatisfactory to me as a professional. It was a little more than a month, and that's not what I considered to be a command. So thinking about what would happen when I got home, I called to the Pentagon, talked to the people in armor branch. A lieutenant colonel sits on a desk and shuffles the papers for colonels and helps make the decisions. I told him I wanted to have a particular command at Fort Lewis, Washington, that I knew the command was about to change. And they said, "Oh, we've already appointed somebody to that port. But you are coming back to go to the Pentagon." 31 I had fought off the Pentagon earlier in my tour. When I was working for General Abrams I got a call from the Pentagon that said "We're bringing you back to the United States because a new position has opened up, and it calls for a brigadier general, and although you're only a colonel, we want you to fill that position." And I said, "Tell me about it." They said, "Well, you're going to be the army's first drug-and-alcohol-abuse officer." I said, "You've been watching what I'm drinking." He said, "No, this is what we've got in mind for you." And I said, "That isn't going to work. It just isn't going to work. I'm over here on a two-year tour, and if you want me to leave here, I'll give you General Abrams's telephone number, and you can call him and ask him to release me." Well, no, they didn't think they would do that. (laughs) So when I went back I went to the Pentagon, and there I went to work for a four-star general who I had met several times, because he traveled to Vietnam back and forth, General Kerwin, a wonderful, wonderful soldier. And when I reported in he told me that I was going to be the head of the department that he supervised for the Modern Volunteer Army. My job would be to coordinate all of the programs that were going on both at posts, camps, and stations around the country and around the world, and also within the Pentagon, to evaluate where we ought to be going. Well, OK. It wasn't my first choice. I had about, oh, 10 lieutenant colonels working for me in a very small office that didn't have any windows, and there was a lieutenant general working in the chief of staff's office whose title was the chief of modern volunteer army. So I was torn between two very senior officers who didn't agree with each other very often, and the job went on, and back and forth, and up and down, but a lot of answering letters from the Congress and this kind of thing, and then evaluating things that came from the field. Well, one day I was up in the next level in the Pentagon, because I'd been called by that lieutenant general, and he started chewing me out just something awful for reasons I couldn't explain. Finally he said, "I'm going down and see General Kerwin." My boss. What the hell's this about? So I was standing alone in his office. He went out a side door, and I said, "I've got to get to General Kerwin quick." So I picked up -- they have red phones that go between the very senior officers. I picked it up and dialed General Kerwin's office, and he has to answer that, no matter what's going on. And I said, "Sir, we got trouble," and told him what was going on. I saw him later in the day. He said, "Thanks. That really made a difference." From that moment on, he treated me like I was one of his best friends and had faith in what I was doing. Now, they did bring back in a major general who had just stopped commanding the 82nd Airborne Division, and he came in, and he was my immediate supervisor. But General Kerwin made a proposal -- not a proposal -- instructions to everybody about that time that said "Everybody that works for me in the deputy chief of staff personnel office is going to spend four years in this job." I could see my chances of getting a second shot at a brigade just going out the window. Carol and I had bought a house in Washington, the first home we ever owned. In France it was a rental, and everything else was army quarters. So this was special. She loved that house. She took a job in Washington, DC, in the personnel department, and then she had done a lot of that before, and that was sort of a big part of what she had done at Radcliffe after Smith, and she loved that job. In fact, everywhere we went she tried to find a job that would keep her busy and active. 32 So there we were, balancing back and forth. Now what do I do? Well, I'll go back to my old trick and call the people in my branch on the phone, and I called this young man early one morning before anybody else was in the office, and he happened to be there. I told him my plight, that I'd been really cheated in that one month I'd had in the thing, and General Davidson had said I was coming to Europe with him to command a brigade, and that didn't work out once he found out I'd never been in the Pentagon. "So I want a command, and I want to lay it out right now. I want you to start working on it." He said, "Sir, I'm not sure I can do that." I said, "Well, what time do you come to work?" He said, "Well, I'm in here by 8:00 every morning." I said, "Get in at 7:30 on Monday, because I'm going to call you every goddamn Monday I'm sitting at this desk," and I did. Eventually he said, "I've made an appointment with you with my boss, Colonel [Touche?], who oversees all the branches for colonels." I walked over, and it was my old friend from Fort Knox who had been the senior aide when I was the junior aide to General Collier. He had talked it over with the committee that makes these kinds of decisions, and they were going to put my name in nomination to go back onto the brigade commanders list. Great. A few weeks later I get a phone call that says "We put your name before the committee, and you are on the list, and you're number two." Uh-oh. I'm supposed to spend four years working for General Kerwin? (laughs) So a little later they call back and said, "Whoa. Wait. In the 2nd Armored Division the brigade commander has moved up to be chief of staff, and that brigade is open." I said, "OK. Now you guys call General Kerwin and tell him that you're pulling me out." They said, "Like hell we will." (laughter) So I went to see General Kerwin, and he sort of grimaced and (inaudible) [02:32:24]. He said, "You know my policy." I said, "Yes, I do, sir, but this is a once-in-a-lifetime opportunity for me." And he said, "I'll tell you tomorrow." So the next day he called me, and he said, "Against my better judgment I'm going to let you go to that command. But let me tell you this. The day that's over you're coming back to work for me." I said, "Yes, sir. Thank you." I ran home. (laughs) A little later, in time, the moving truck was in front of the house. I'd gone home, checked out of the office, done everything appropriately, and gone back, and there was a phone call waiting for me at home. General Kerwin. He went on to say what he really wanted me to do, wouldn't I know, is that -- "Sir, we've made our deal," and he says, "OK, but remember, I'm going to get you when you get (inaudible) [02:33:21]." And that was very pleasing to me. I loved the idea of working for him. But, again, it was a matter of just working your way through the system. It was terribly important to my career and to me. People were telling me that "You don't have to do this" kind of thing. You know, "You've done all those kinds of things." But no, that wasn't the career I wanted. So I went to the 2nd Armored Division and took over the 3rd Brigade of the 2nd Armored Division at Fort Hood, Texas, and that was a real fun thing. I really enjoyed it. I had a lot of good people working for me. Some of them went on to become general officers later on. The first thing that happened was they told me that the brigade in one month is going to move to Germany on Operation [Forger?]. Does that mean anything to you? Well, in the Cold War we had built all kinds of home hutches and places to store tanks and materials that take a lot of time to get into the theater. If they said, "OK, the balloon went up. Come over here," you wouldn't have had any -- you'd have to wait for your 33 tanks for a month. So they had all those vehicles and stuff over there, and every year we went over and exercised the idea of flying over -- not me, the army did. It was my brigade's turn, and it was just great. I had planned that thing for every possible contingency, in my mind, and we laid it out with the staff. I said, "Now if this happens, or that happens, or this happens, this is what we'll do. Plan A, B, C, and D." And damn, I figured everything except it was going to snow at Fort Hood, and the air force wouldn't show up. (laughter) So we were about two days late getting there, and it slowed things up. But we went out on maneuvers for about a month and a half, and that was a great experience. I'd done it as a company commander when I was stationed in Europe, but as a brigade -- when I went over I've been detached from the 2nd Armored Division of the United States and attached to the 1st Infantry Division, when I got over to Europe. There for the first time I met a fellow named (laughs) -- I met someone, a senior officer, a brigadier general who, because my brigade wasn't part of his division, I had to go through the ropes of him looking over my shoulder for the first three weeks of what we were doing. It wasn't easy. Eventually he and I had a good reputation among each other, and then we're good. It worked out pretty well. Well, his name is Fuller, Fred Fuller. Just to move that part of the story a little further forward, when I went to Forces Command he was the DESOPS, and I was the assistant -- correction, he was the DESPER, personnel, and I was the assistant DESOPS. And again, good friends, you know. No, sir. I had to prove myself all over again to him. That was tough. That was tough. Then when I became division commander at Fort Hood, would you believe they made him the corps commander, and my boss again? And again, I went through the process. I called it rook training, he wanted to test me on everything that was going on, and then eventually he agreed, and we got along. That was a very difficult relationship I had with that individual. So we came back from Germany after the Reforger, and it was time to change division commanders. A general officer that I had met once or twice but didn't know came in as the two-star commanding the (inaudible) [02:38:26]. This was a fight for my life. He, in my opinion, didn't represent a good soldier. He would drive in his jeep with the two stars on the front, down the street, and the men in the division would say, "Hi, General," and he'd wave back, "Hi." No saluting, none of this. He would come around in my battalion and ask the company commander and the battalion commander to see their operational reports, and particularly the readiness reports, whether or not this tank would go or that one. He required them, not required them, but pushed hard for them to like take something off this tank and put it on that tank, and now we've created another tank that this one isn't working, this one if you take the parts and put it on this one, that's one less tank, but will look that much better. It was everything how you looked. Eventually he was promoted to lieutenant general and shipped to Europe, and his chief of staff caught on to his way of life, reported it. He got thrown out of the army, reduced to major general, and was retired. But that was a tough fight, that was a tough fight. In town now there's a major general, retired, John Greenway. Maybe you've met Phyllis. JC: I have. RT: Well, John Greenway was my chief of staff in the brigade, and I don't know how many times he saved my life. He'd say, "No, no, no, don't go up there and tell that general off. 34 Don't do it. Stop here." One time I actually said, "The hell with you, John, I'm going up there." I was really mad. Again, he had ordered my people to do something that was not proper. So John called up the division chief of staff, who was a good friend, and said, "Russ is on the way. Stop him." (laughs) So I never got in to see him, and I calmed down, and the chief of staff discussed it with me in a way. But it was a difficult, difficult system to live with, but I had wonderful people working for me. JC: Well, that's good. RT: Yeah. JC: What year is this? RT: Oh, my God. (inaudible) [02:41:04] I can't remember my birthday. (laughter) It was about '60 something, yeah. I came back to the United States, and I was assigned to forces command, where General Kerwin was, the man that said, "You're going to go work for me," and I went to work for General Kerwin just as I'd been promoted by the system to be brigadier general. I worked for him for two years and then another year with General Rogers, who went on to be the chief of staff of the army, and it was great. Real professionals who understood various ways of handling people beautifully. I must admit, he had a chief of staff who wasn't quite up to speed in my opinion, and as a result I found myself bypassing the chief of staff, which really isn't a very good idea. But both General Kerwin and General Rogers, when I was there, would call me on the phone directly and ask me to do something. As the junior brigadier general at Fort McPherson, Georgia, they immediately appointed me to be club officer, and to be the president of the Association of the United States Army chapter at Fort McPherson. I was really the junior guy in that headquarters as far as a general officer is concerned. The biggest thing that happened to me really there was that that's when we had the baby lift out of Vietnam, and then we had the evacuation of Vietnam. In the operations business at forces command, we had the responsibility of preparing those units in the United States, wherever they might be involved, to prepare them for the influx of people. I was up a lot of nights and really mad at the air force sometimes. They would bring in planes early, before we could finish taking people off the previous planes and get them, kind of thing. They finally came around. But it was a real wonderful experience as far as I'm concerned. I had the thrill of getting a thank you letter from the president and being called in by the State Department, who had the responsibility of taking these people once they arrived in the United States -- when they arrived in the United States the army was responsible for them. We took old barracks and tried to fix them up to be for families and all the rest of it. And the next step was to put them out into the population in America, and that was done by the State Department. At the end of this, the State Department gave me an award and invited me over to Foggy Bottom, and it was carried out in the formal part of that. It's a very ordinary-looking building, but inside, on the top floor, they have collected and put in there all the furnishing and antiques of America. They would go to somebody that had something that the State Department wanted, and they would say "We would like to have it, and we will replicate it exactly, and give you back the replication." They built -- it's a museum, it's a wonderful, wonderful museum of 35 American furniture through time. I was really impressed with it being there. I wasn't that impressed with the State Dept- people in Vietnam. (laughs) It was very interesting. JC: Yes, sir. So this was around 1975, that would be (crosstalk; inaudible) [02:45:47]. RT: Yeah, that's right. Yeah. I did one or two year. JC: Where were you from Fort McPherson? RT: From Fort McPherson, when my immediate boss left General Rogers called me in and said, "I want you to be my full-time top guy and deputy chief of staff operations." I said, "No, General, that isn't right." "What are you talking about, it isn't right?" I said, "You want someone that's been a division commander to be in that job. I mean, you're dealing with all those division commanders, and if the guy that's passing the instructions hasn't had the experience of being a division commander, it doesn't come through right." And he said, "All right. All right." About a year later I was on a board in Washington. You're sent in to do a lot of those things. Interestingly enough, on this particular one I was the head of the board for captains being promoted to major, and I got in trouble with General Rogers. The instructions we had were "These are the formulas, etc., that you follow when you're looking at the history of their being in the service. You can add to this other things, if you, as a board, want to do it." The first thing we added to it was that any captain who had served a normal period of time as a captain in the combat arms branches and had not had a company wasn't to be promoted on this occasion to major. Passing up a captain, you pass up the real army and the real understanding of the army, and, oh, boy. It turns out that we eliminated from being promoted five captains at West Point, instructors, and that reverberated around the world. (laughs) General Rogers finally calmed down. Then on another occasion when I was away in Washington he called me on the phone and said, "The major generals promotion list has just come out." I said, "Oh, good. Who's on it?" and they said, "You are." Oh, wow. After I went back he called me in his office and said, "Now, I'm going to send you to Fort Hood to command a division." Previous discussion, you got to have a command. I said, "Oh, my. Where's George going?" And he looked at me with this great strain on his face and said, "George who?" I said, "George Patton, 2nd Armored Division." I had been in the 2nd Armored Division twice. Four men have commanded the 2nd Armored Division, three of them during World War II. I knew that was my place in life. Well, he said, "You're going to the 1st Cav." Of course, when I'd been there as a brigade commander the 1st Cav was the enemy. (laughter) It was a little difficult to change my mindset that I was now the head of the 1st Cavalry Division, but it turned out to be a good assignment, too. We were immediately assigned a mission of working on something that was called Division '86, and this was the '76-'77 time frame. What we would do is to experiment with different organizational concepts, try them out, and another R&D organization would evaluate whether this was a good idea, or whether it wasn't a good idea. But, man, was that a lot of work. We had soldiers picking up their mattresses and marching over two streets, and then joining another company, because now we were trying -- we were going to have tank platoons with only four tanks rather than five tanks, 36 and these guys had to fill in for the -- you know, back and forth, and up and down. It was a crazy time, but it was very, very rewarding. We lived next door to George Patton and Joanne Patton, and as a matter of fact we had become very close friends over the time we were in the army. We went home on vacations sometimes by accident at the same time, back in New England, and other times purposefully. But we celebrated our twenty-fifth wedding anniversary together, both divisions, at the club, and it was officers. It was really good sport. JC: Was that your last command? RT: No. They sent me to -- at one Fort Hood, after two years of commanding the division, I went down and commanded something called [Tecada?] [02:51:38], which was a research and development experimental station kind of thing. I was doing to the rest of the world what they'd been doing to me, for two years I guess, at which point I was shipped over to Europe to be the deputy chief of staff for operations under General Kroesen. He was one of the most magnificent soldiers I'd ever met. I worked for him once before for a short time, but he was first class. Then I got a call from Loring Hart, president of Norwich University, who I'd gotten to know -- over his 10-year span as president -- pretty well. In my traveling around at various times, I was the head of the Norwich Club of Georgia, the Norwich Club of Fort Hood, the Norwich Club in Europe. They'd come over to visit, and we became close. I had come home on leave to see my dad, who was in bad trouble health wise, and I got a call from Loring Hart to my dad's home down in New Hampshire. He said, "I need you to come up here. I need to talk to you; it's important." And I said, "Gee, I don't know. Dad is not well, I don't know how long he's going to live, and I can't be here very long, so I really and truly want to see as much of him as I can." He said, "Well, afterward, after this weekend" -- it was a big alumni weekend -- "I'll stop in to see you." I said OK. Well, Mother got a hold of me, and Dad got a hold of me and said, "Go on up there." Dad said, "Get a hold of my classmates and tell them I'll be there next year." Well, I knew most of his classmates. When I arrived I found them at lunch in the Armory, and I walked down to the table, the half where they were, and started saying this lie about my father, he's going to be getting well, and he'll see you next year when he comes. All of a sudden the most unusual thing happened. There was this great noise in the Armory, and it kept getting louder and louder and louder. As this individual coming into the room got closer to our table, I discovered that it was General Harmon coming back, and all of these people were saying, "Ernie, Ernie, Ernie, Ernie." I couldn't believe it, you know, really and truly. It showed me just exactly how much he was loved by this institution. That doesn't mean he didn't make a lot of mistakes at times, but he really pulled us out of the woods. So Loring Hart stops in at the house and says, "The board at Norwich University has told me that 10 years is enough, and I'm going to retire. I want you to put your name on the list to be considered." I said, "You're a PhD, you taught English, you became the dean of the university. I don't have any of that." He said, "And you don't need it either, because I'm absolutely certain they're going to choose a soldier." I said, "What do you know, I'm qualified." I went back to Europe, told my boss, and then came back. I made a couple of trips back and forth. I told my boss, which was General Kroesen, what was 37 going on, and then went to see the chief of staff of the army to tell him that I was putting in my papers. You know, after you've been division commander you owe the army something, because of the experience they've given you. So I went to see General "Shy" Meyer, who I'd known in Vietnam, and I was a little dubious here. What will he say? So I told him, and he jumped up from behind his chair, rushed around to my side of his desk, shook my hand, and said, "Boy, that's just exactly what I want to do when I get out." (laughter) Then, unfortunately, and this doesn't have to be spread around, he told me that my name had been submitted to be promoted to Lieutenant General, and it is now before the Congress. Had I not put this in and had I been selected, I was going to go to one of two different jobs, and neither one of them sounded as much fun to me as coming home. Not that I could change my mind. Once you've told the army you're retiring, you're retiring. You don't change your mind. So that's how I got here. JC: What were the other two choices? RT: To be the chief of staff of USEUCOM, which was for the European theater of all of the activities there, and the other one was on the joint staff, doing the DES-OPS kind of work, which is called the J5. JC: So you come to Norwich. Talk a little bit about the application process, because I know Phil Marsilius says in his oral history that they gave you an eight-point plan that they wanted implemented. RT: Yeah. Very unusual I thought, and very useful. Before I get to that (laughs), Carol and I came. We went to New York City and joined a committee of the board who were involved in the selection process. The plane was late, the taxis weren't running, and we were late getting to this thing. Carol was a little nervous that that showed that maybe we weren't working hard enough to get there. They said to me, "We've just finished lunch. Do you want something to eat?" and I said, "Oh, yeah. How about a bowl of onion soup?" Carol said to me afterward, "You could have chosen anything but that cheese dangling out of your mouth." (laughter) But, to me, we had a wonderful conversation, and quite frankly I left in the cab going back to the airport with a member of the board who sat there and congratulated us, because they were certain that the board was now going to select us. Yeah, interesting. Where were we in our discussion? JC: The eight-point plan. RT: Yeah. I can't tell you what the eight-points are right now, but they were all reasonable, one of which was to make Vermont College work, the system of the two institutions together, and that's interesting, too. On that point I tried very hard -- they put a lot of pressure on Loring to go up to Vermont College at least twice a week. He'd go home, changed out of his uniform into civilian clothes, go up to Vermont College, and I don't know what he did, presumably he did good things, and came back again. I got into that routine with him, and I found that Vermont College was in deep trouble, I mean, in my opinion. Over time Vermont College had reduced the quality of their education in order 38 to sustain the number of students they needed, and they had all kinds of programs going that didn't make a lot of sense. They had a nursing program that was excellent. Excellent. They had just bought some programs from -- oh, what's the name of it? JC: Goddard? RT: Goddard College, and they were difficult to mesh into the family. For example, I hadn't been here very long, and I got a call from Mrs. Lippincott, who was the chief officer of Vermont College and had previously been Loring's assistant. I got a call that said, "There's going to be a graduation on Friday" -- this was about Wednesday -- "and it's going to be outside at Vermont College. It's going to be one of the Goddard programs that's graduating at this time. They would like to invite you to be part of their graduation." So I said, "Fine, I'll be there." But before I went I hadn't heard anything more, so I called up to find out, and I said, "Now, what's my role in this? Do I hand out the diplomas? Do I make a speech, do I congratulate them from the platform? What do I do?" They said, "Oh, no, they just want you to sit there and be present. They do all this themselves." OK. I can live with that, and we'll see what happens. The first student to graduate came up, gave a little speech, each one of them, and then took their diploma and put it from their left hand to their right hand, and went back to their chair. The institution wasn't involved. This happened seven or eight times before I really said this is something we've got to look at. Then they decided, or they didn't then decide, the next thing was to have a musical rendition. They had a fellow with a fife and a piano player, and they pushed the piano out toward the group, and the front leg broke off pushing it through the grass. They somehow got it jacked up and started, and the flute player -- well, it was awful, just awful. The next day I said to my vice president, Jim Galloway, major general, retired, I told Jim what had happened, and he said, "You know, you weren't the first. I was the first. The same sort of thing went on, but it was crazier when I was up there." I said, "Tell me." He said, "The flute player was in a tree." (laughter) So we spent some time trying to bring it into the focus. Quite frankly they had some fine professors. They just didn't have a system involved. JC: I've always heard Goddard is a little strange. RT: Well, put it this way. One time Carol and I invited the president of -- oh, in Burlington. JC: UVM? RT: N