From the introduction: 'The more you know about the Olympics, the less it is about sport'. (Bob Perry, Design director of Olympic Projects at Scott Carver Pty. Ltd, http://www.infolink.com.au). The Olympic Games as a mega sports event attracts millions of people from all over the world. New records, fascinating performances, scandals or gigantic celebrations are just some of the attractions provided by this event. One attraction for urban planners is the fact that the Games imply opportunities to promote urban development. From an urban planning perspective, the Olympic Summer Games in Barcelona 1992 set a new standard in defining success of an event of this scale. The city used the Games to promote urban development and planning strategies, profiting from the event in a long-term perspective. Furthermore, the city took another opportunity to find again a place on the 'global map" through the Olympic Games. The case of Barcelona is one of the mostly cited successful urban development initiatives connected with a mega sports event. Olympic Cities have taken the opportunity to promote urban development with the event very differently in the history of the Olympics. The International Olympic Committee (IOC) as the event-owner sets some requirements giving only a few cities the right to stage the event. These requirements are checked in the bidding process ending with the decision which city succeeds in getting the right of staging the event. Integrating the success of an Olympic City in terms of urban development and in terms of the bidding process, the main question from an urban planning perspective is: What is the relevance of Urban Development in the Bidding Process for Olympic Games? To answer the definition of the city's success in terms of urban development and the Olympic Games bidding process, it is helpful to investigate the role of Olympic Infrastructure with a view towards urban sustainability. As such, it is believed that respecting specific planning principles in the bidding process can help to (1) ensure sustainable urban development and (2) enhance the quality of the bid. - The first aspect is relevant for the success of the city in terms of urban development to benefit from the Games in a long time perspective. - The second aspect is relevant for the city's success in the bidding process to acquire the right for staging the Games. The aim of this thesis is to examine how the quality of the bid may respond to principles of sustainable urban development. Two main objectives are identified to reach the aim: 1. Identifying opportunities and threats connected to Olympic Infrastructure in the history of the Olympics in order to formulate six main principles of sustainable urban development for the Olympic Games. 2. Analyzing official bidding documents of the IOC connected with these principles in order to understand how sustainable urban development can be considered in the bidding process. The thesis will conclude with recommendations which can be realized in the bidding process striving to ensure the defined success for the city. Abstract: This thesis is structured in four major parts. Part I consists of chapter 2 and 3 and includes the theoretical framework and methodology of the thesis. Chapter 2 describes the character of mega-events and mega sports events in specific. Based on a concept of sustainable urban development, it will place mega sports events in the context of such a development, forming a theoretical approach for the thesis. Chapter 3 presents the methodology used. Part II consists of chapter 4 and 5 and provides an overall understanding of the Olympic Games in the context of urban development. Chapter 4 gives an overview of the characteristics of the Olympic Games in order to understand the event and its background. Chapter 5 examines the relationship between urban development and the Olympic Games. A model will be presented in order to define 'Olympic Urban Development" for the following sections of the chapter. The chapter will then continue with an historical overview of Olympic Urban Development and present the decisions determining the scale of development. Finally, chapter 5 concludes with the summary of opportunities and threats identified in a literature review of the Olympic Games. The research questions of Part II can be defined as follows: - What are the significant characteristics of the Olympics in terms of mega-event factors? - How can Olympic Urban Development be defined and modelled? - Which are the opportunities and threats for the built, natural, economic and social environment related to Olympic Urban Infrastructure? An intermediate result re-structures the identified opportunities and threats putting them in connection with the concepts presented in the theoretical part. Chapter 6 will conclude with a definition of six principles of sustainable urban development for planning the Olympic Games. The research question leading to the intermediate result can be defined as follows: - Which kind of principles may respond to a sustainable Olympic Urban Development? The second part ends with Chapter 7 in which relevant IOC documents about sustainable urban development will be presented. Part III sets the bidding process in connection with sustainable urban development. Chapter 8 provides relevant information to understand the bidding process, its different phases and the selection procedure. Chapter 9 finally analyses the official bidding documents of the IOC for the defined principles of sustainable urban development. Summaries and recommendations will introduce the main findings for each principle and respond to three main research questions: - Which parts in the bidding documents deal with the principle? - How relevant is the principle in the evaluation of the bid? - Which strategies support the quality of the bid and contribute to meet the objectives of the principle? Part IV includes the conclusion of the thesis and summarizes the main findings of the analysis.Inhaltsverzeichnis:Table of Contents: Preface0 Index1 List of Figures and Tables4 1.INTRODUCTION5 1.1Aim and purpose of the thesis5 1.2Structure of the thesis6 PART I: THEORETICAL FRAMEWORK AND METHODOLOGY 2.THEORETICAL FRAMEWORK9 2.1Mega Events9 2.2Factors of mega-events11 2.3Mega Sports Events12 2.3.1Phases of Mega Sports Events13 2.3.2Bidding14 2.3.3Impacts of Mega Sports Events14 2.4Physical Impact: Mega sports event Infrastructure18 2.5Sustainable Urban Development20 2.6Sustainable Urban Development in the context of a mega sports event22 2.7Definitions and Limitations23 3.METHODOLOGY25 PART II: UNDERSTANDING THE OLYMPIC GAMES IN THE CONTEXT OF URBAN DEVELOPMENT 4.Olympic Games Characteristics29 4.1History of the Olympic Games29 4.2The Olympic Movement30 4.3Olympic Games Factors31 4.4Olympic Games Phases35 5.Olympic Urban Development37 5.1Definition37 5.1.1Olympic Infrastructure38 5.1.2Urban Infrastructure38 5.1.3Modelling an Olympic City40 5.2History of Olympic Urban Development42 5.3Decisions determining Olympic Urban Development47 5.3.1Local distribution of Olympic Infrastructure48 5.3.2Funding Model50 5.3.3Expenditure on Olympic Infrastructure51 5.3.4Use of existing Olympic Infrastructure53 5.4Opportunities and Threats54 5.4.1Built environment54 5.4.2Natural Environment57 5.4.3Economic Environment60 5.4.4Social Environment61 5.4.5Summary64 6.Intermediate Result: Defining Principles of Sustainable Urban Development for Planning Olympic Infrastructure66 6.1Principles66 6.2Objectives68 7.Relevant IOC Documents on Sustainable Urban Development70 7.1Olympic Charter70 7.2Olympic Agenda 2170 7.3IOC Manual on Sports and the Environment72 7.4Olympic Games Study Commission73 PART III: THE BIDDING PROCESS IN THE CONTEXT OF SUSTAINABLE URBAN DEVELOPMENT 8.Olympic Games Bidding Process74 8.1History of the Olympic Games Bidding Process74 8.2The process78 8.2.1Phase 1: Candidature Acceptance Procedure (CAP)78 8.2.2Evaluation of the Working Group Report79 8.2.3Phase 2: Candidature Procedure83 8.3Selection of the Host City85 8.3.1Election Procedure85 8.3.2Decision Making in the Electing Procedure for a host city86 8.4Summary88 9.Analysing Principles of Sustainable Urban Development in the Bidding Process90 9.1Principle 1: Integrate Olympic Infrastructure in urban development plans92 9.1.1Phase 1: Candidature Acceptance Procedure92 9.1.2Evaluation in the Working Group Report92 9.1.3Phase 2: Candidature Procedure94 9.1.4Summary95 9.1.5Recommendations96 9.2Principle 2: Ensure Post-Event Use for Olympic Infrastructure97 9.2.1Phase 1: Candidature Acceptance Procedure97 9.2.2Evaluation in the Working Group Report98 9.2.3Phase 2: Candidature Procedure99 9.2.4Summary100 9.2.5Recommendations101 9.3Principle 3: Maximise the use of existing infrastructure by respecting the city's budget104 9.3.1Phase 1: Candidature Acceptance Procedure104 9.3.2Evaluation in the Working Group Report105 9.3.3Phase 2: Candidature Procedure107 9.3.4Summary107 9.3.5Recommendations108 9.4Principle 4: Ensure environmental standards for Olympic Infrastructure and accessibility to environmental goods109 9.4.1Phase 1: Candidature Acceptance Procedure109 9.4.2Evaluation in the Working Group Report109 9.4.3Phase 2: Candidature Procedure111 9.4.4Summary112 9.4.5Recommendations113 9.5Principle 5: Integration of citizens in the planning process of Olympic Infrastructure114 9.5.1Phase 1: Candidature Acceptance Procedure114 9.5.2Evaluation in the Working Group Report114 9.5.3Phase 2: Candidature Procedure115 9.5.4Summary116 9.5.5Recommendations117 9.6Principle 6: Stimulate improvement of Urban Infrastructure through Olympic Infrastructure118 9.6.1Phase 1: Candidature Acceptance Procedure118 9.6.2Evaluation in the Working Group Report119 9.6.3Phase 2: Candidature Procedure120 9.6.4Summary121 9.6.5Recommendations122 PART IV: CONCLUSION126 10.Conclusion126 10.1Conclusion of the analysis126 10.1.1Relevance of Sustainable Urban Development in the Bidding Process126 10.1.2How to respond to principles of sustainable urban development in the bid127 10.2General Conclusions130 10.2.1The interest of the IOC in Sustainable Urban Development130 10.2.2The real winner of a bidding process130 10.2.3Outlook on the future of the Games131 11.Appendix133 11.1References133 11.2Abbreviations137 11.3Extracts from Bidding Documents138 11.3.1Phase 1: Candidature Acceptance Procedure (CAP)138 11.3.2Evaluation: Working Group Report140 11.3.3Phase 2: Candidature Procedure142Textprobe:Text Sample: Chapter 5.4, Opportunities and Threats: This section study provides a discussion on opportunities and threats related to Olympic Infrastructure. Potential effects are presented and ordered according to the different environments of a city (section 2.4). The IOC officially uses the term 'Legacy' for potential post-event effects preferably underlining positive ones. The sources used in this literature review (Cashman, 2002; Essex Chalkley, 2003; Furrer, 2002; Matos, 2006; Liao Pitts, 2006; Preuss, 2006; Centre On Housing Rights and Evictions (COHRE), 2007; Ward, 2007; WWF, 2004) reflect the potential effects of the Olympics critically from different perspectives (researchers, NGOs, IOC related person). If applicable, the opportunities and threats are illustrated with examples. A summary is given in the end of this section as a basis for developing principles of sustainable urban development. As the potential effects have a multidimensional character, two selection criteria limit their number: - Time: The potential effect might occur at any period of the event but must have a relevance for the city in a long-time perspective. - Space: The potential effect might occur at a micro (e.g. dislocation) or macro (e.g. polycentric development) level but is relevant mainly for a city (not a region or nation). 5.4.1, Built environment: - Boost for urban development projects and urban renewal. Locational decision on Olympic Infrastructure opens the opportunity for a city to boost its urban development projects in favour of the city. There is a chance to connect a city's urban development strategy with Olympic Infrastructure projects. History of the Olympics shows that cities have dealt very differently with this opportunity (see section 4.1). Some have used the Olympics to reinvent the city while others have concentrated solely on the successful organization of the event itself. In many cases, Olympic Infrastructure is also used to trigger massive urban regeneration projects and the idea to create new centralities within the city. Development corridors can be focused through Olympic Infrastructure and stimulate urban development nearby. Strategic positioning of Olympic Infrastructure in specific urban areas may contribute to a polycentric development. This is especially true for the positioning of key Olympic Infrastructure represented by the Olympic Main Stadium, the main indoor halls and the aquatic centre. Barcelona 1992 is probably the most successful Olympics regarded to large-scale urban development. Urban planners of the city saw the Olympic Games as an useful instrument to achieve the objectives of development plans which had been the improvement of transport system, creation of new facilities, definition of central space and balancing the city. The initial authorized to make the first draft of the Olympic from an urban perspective was part of the Olympic Bidding Team and later entered into the Organizing Committee. The changes of the entire urban fabric connected to Olympic Infrastructure based on what was already existing in Barcelona became a best practice in terms of mega-event related urban development. - Changes of Urban Development plans in favour of the event/bid. Potential changes of existing urban development plans can occur in the preparation phase of the event due to tight time constraints. To speed up land acquisition for Olympic Infrastructure some cities approve special legislative acts and give power to Organizing Committees. Special building permits are created in the area where Olympic Infrastructure has to be built and can contribute to long-lasting procedural changes in the city. A special law for the Athens 2004 Games recognized the strategic significance of the Olympic Games to the evolution of the metropolitan area. The location of Olympic Infrastructure was determined as to be in accordance with the regional, environmental and urban development guidelines of the master plan of Athens. Through this legislation and the installation of special agencies it was possible to accelerate permits of Olympic Works. - Modernization and Upgrading of existing facilities. In terms of existing infrastructure, the Olympics bring the opportunity to upgrade and modernize sports facilities. This may also decrease financial risk. The main Olympic Stadium as the centrepiece of Olympic Infrastructure relies traditionally on public funding. Some Olympic Cities have strived to use existing facilities or refurbished ones for this major infrastructure project. Naturally, development of sports facilities had to be faced by almost all Olympic cities. Moscow 1980 and Barcelona 1992 used mainly existing sports facilities and refurbished existing Stadiums to Main Olympic Stadiums. Los Angeles 1984 used existing facilities to a large extent. - Unused large-scale facilities. The history of the Olympic Games shows that many Olympic sports facilities received poor post-Games usage. International Olympic Sports Federations have often pushed host cities to provide over-ambitious state-of-the-art facilities which are not in line with the local popularity of the sport. Furthermore, local agendas have often pushed for grandiose landmark legacies to be built in order to showcase the local economy and engineering ability. These objects might be designed over-sized and turn in a post-event period to 'White elephants'. They may neither integrate a long-term urban planning policy nor relate to the population's need for leisure and culture facilities. It is sometimes difficult to convince leading teams in specific sports to move their home ground to new Olympic Infrastructures. Another problem in this respect is the difficulty to attract large crowds to newly developed parts of the city away from trying to opportunity the citizens habits. The Olympic stadium of Sydney 2000 generated continuing losses at A$38 million/year six years after the event. The competition for sports events with other stadia in Sydney caused limited booking and shows the lack of post-use planning. 'Sydney Jurassic Park' is a symbolic expression used by criticizers of the post-use of Sydney Olympic Park. - Increase of Housing stock through Olympic Village. The Olympic Village is often located close to the sports facilities and represents the accommodation for the Olympic Family. It is an essential part of Olympic Infrastructure and has to be addressed by every hosting city. In many cases, Olympic Villages become residential areas for local people or halls of residences for a local university or college after the Games. Thus, an Olympic Village is a chance to increase the city's housing stock and provide facilities for alternative uses in a post-event period. 'In Barcelona and Sydney the former Olympic Villages now provide a mixture of housing that contributes to the cities' housing stock and adds a valuable source of revenue to cover Games-related expenditure'. - Improvement of transport infrastructure. As we have seen in the previous chapter, Olympic Infrastructure induces also the upgrade of the city's transport infrastructure. For an effective transport of athletes, spectators and officials during the event many host cities tend to expand their transport system Investment of previous Olympic Cities is often focused especially on underground or light rail system. Recent Olympic Cities (Athens and Beijing) invest in tram and overhead urban rail system due to high costs and implementation difficulties of underground transport. This may contribute to a better infrastructure for citizens and decreases traffic pressure in inner city and congestion. Asian Olympic Cities have strongly linked the Games to transport infrastructure. Between 1957 and 1964 Tokyo established 73 km underground, 13.2 km monorail and 500 km Shinkansen connecting Tokyo, Kyoto and Osaka. Seoul added 157.1 km to the length of its underground network from 1978 to 1993 for the preparation of the Games. Finally, Beijing extended its light rail length by 87.1 km before 2008. A strong reliance to public transport can be observed in Seoul and Tokyo through this investment related to Olympic Infrastructure. - Development of other Infrastructure. Furthermore, development of Olympic Infrastructure can be a driver for additional infrastructural improvements in the city, affecting the entire urban fabric. A basic infrastructure is needed serving Olympic facilities. Many cities have used the event as a catalyst to induce such investment and bring other infrastructure to a higher level appropriate for international visitors. Such investments can enhance the Quality of life for citizens, tourists and attract inward investment. Tokyo included the improvement of water supply system, higher public health standards for refuse collection, street cleaning, public toilets and three sewage disposal plants. Barcelona, Atlanta and Sydney invested in telecommunication systems through the staging of the event. Cultural and research facilities (Olympic Studies Centre, Olympic Museum) close to Olympic Infrastructure supporting the Olympic Cultural Programme were realized in many Olympic Cities. - Destruction of cultural heritage. There is a potential risk that Olympic Infrastructure may affect the cultural heritage of a city negatively. The potential risk seems to be higher for Olympic Cities approaching development in the inner city. Consequently, disregarding the laws may lead to the destruction of culturally built environment and displacement of residents. Infrastructure development for the Games of Beijing 2008 negatively affected the cultural heritage of the city. Demolition in Beijing was an ongoing process in the whole city, especially threatening the old 'hutong' and 'siheyuan' areas. According to reports of COHRE the violation of Cultural Heritage Protection laws and regulations effected both irreparably damaged cultural heritage and also violated residents' rights to adequate housing.
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Something has changed in watching post-apocalyptic films in recent years. It is hard to pinpoint exactly when, and what exactly the cause might be, but at some point in the last few years the post-apocalypse has gone from an escapist fantasy to a figure of dread. The increasing rate of global warming leading to fires, droughts, and hurricanes; the ongoing Covid pandemic; and the rise of right wing nationalism has transformed the apocalypse from a subgenre of science fiction to a barometer of fears and anxieties. As Robert Tally argues the sense of the future has changed dramatically over the last decade: utopia has been replaced by dystopia in contemporary fiction and film and post-apocalypse has replaced predictions of a miraculous world of tomorrow. This is another way of addressing Fredric Jameson's old adage that it is easier to imagine the end of the world than the end of capitalism. To which we could add that this imagination is no longer an idle speculation about the future, but immediately lived, as apocalypse seems to inch closer, moving from the distant horizon to the lived present. Perhaps no film illustrates this more than Leave the World Behind a film less about the apocalypse as a distant event than the increasing permutation of apocalyptic fears and anxieties in daily life. Leave the World Behind is a film directed by Sam Esmail that was released on Netflix in December of 2023. It is based on the novel of the same name by Rumaan Alam published in 2020. The film begins when Amanda Sanford (Julia Roberts) makes an impromptu decision to rent a house on Long Island and escape the New York City with her husband Clay (Ethan Hawke) and two children, Archie and Rose. Her decision is predicated as much on a general misanthropy, as Amanda states, "I fucking hate people," as it is on the specifics of their current work and financial situation. Their vacation is an attempt to get away from not just the city, but people altogether. The home they rent is miles from any neighbor or any contact with the world. Over the course of the film isolation goes from being the dream to the nightmare. As the family settles in their rental home they immediately lose WIFI, cable, and cellular phone service, cutting them off from the outside world more than they wanted. Later, when they travel to the beach, an oil tanker runs aground, smashing into the beach. These events do not immediately disrupt their vacation, they endure the first with frustration and watch the second with curiousity, snapping photographs. This changes when late in the night there is a knock at the door, Clay and Amanda open the door to find G.H. Scott (Mahershala Ali) and his daughter Ruth (Myha'la). G.H. introduces himself the owner of the house that they are renting. He explains that they were attending a symphony in New York City when the power went out. They decided to escape to go to their vacation house on Long Island rather than return to their apartment in the city. The very same house that the Sandfords are renting. This leads to an awkward encounter, as owner confronts renter each claiming a right to the house. Because they have only interacted via email, and the entire arrangement of renting the house is through a third party platform, neither group knows or recognizes the other. As G.H., or George, as he prefers to be called, puts it, had they spoken on the phone they would have at least recognized the sound of his voice. Because their relation is mediated through apps and interfaces (Airbnb is implied but never mentioned) they do not know or trust each other even though one party has already exchanged thousands of dollars and the other has let them into their house. The mediation of their relations through technology, house renting apps and email, means that they do not have the base level of trust that could be established through commerce, a fact that is all the more ironic given the intimacy of their mediated relationship, they are sharing the same house. Amanda is initially incredibly distrustful of the Scotts, fearing that they might be trying to run some sort of scam, or worse yet, could be potential child molesters. That George and Ruth are black and Amanda and Clay are white only exasperates the issue. Amanda is for the most part polite enough to mention the issue, but it is implied in her suspicion of George even after he produces a key to the house's liquor cabinet. The distrust in some sense is mutual, later we hear Ruth chastise her father for so readily trusting "white people." The fact that this film is in part produced by Barack and Michelle Obama have led some online to see it as a film fomenting racial division and distrust. This is in part predicated on the longstanding belief on the right that it is mentioning race as a factor of social life that produces racism. However, in the film race is only itself one variant of the general breakdown of social relations. The racial divisions are only a sharper version of what keeps everyone seeking to escape the city and get away from everyone. As the two families bunker down together the events outside of the home get even more strange. All of the events gesture towards a different aspect of a potential apocalypse: the entire communication technology from television to satellite phones seems to collapse; planes drop from the sky and slam into the beach; a drone flies overheard distributing pamphlets that seem to say "Death to America" in Arabic; deer congregate in large numbers in the yard and flamingos arrive in the pool, suggesting that the natural world too is out of balance; a loud sound tears through house, smashing windows; self-driving Teslas smash into each other and pile up on the freeway; and the son, Archie becomes allegedly from a tick bite. Even his sickness takes on strange symptoms, most dramatically a loss of all of his teeth. The logic of the film is more akin to reading the daily paper or following a newsfeed in which there is less an apocalypse than the uneven development of multiple apocalyptic potentials. It is hard to see how these different events constitute one consistent narrative of an apocalypse; instead they seem to gesture towards the multiple possibilities for the world ending, political, technological, and ecological. With each of these events the gathered families discuss theories and speculate about the possible nature of the threat they are facing. It is less a film about a specific vision of social collapse than it is about the inchoate fears of such a collapse. Since the film focuses on the individuals in the house, individuals who are cut off from other social contact, not to mention any source of new or information, we only ever get a limited and partial image of what might be happening in the world beyond the house. What we are left with is just speculation based on very limited and partial information. Without spending too much time on the question of the book versus the movie, it is worth noting that the film never departs from the immediate present of the few days at the rental house. With the exception of the images of the Earth seen from space we never see anything that they do not see. The book which the film is based upon occasionally departs for a sentence or two, cutting forward to tell us that the neighbors die months later in a refugee camp outside of Los Angeles. The book then eventually confirms the reader's suspicions that we are seeing the beginning of a full on pandemic and social collapse. These passages appear in the final sections of the book, the reader eventually learns that they are reading about the beginning of a full on apocalypse in which regular life will never return. This is how the novel recounts Rose, Amanda and Clay's daughter's, visit to a neighbor's house: "She couldn't know, would never know, that the Thornes, the family who lived there, were at the airport in San Diego, unable to make arrangements since there were no flights operating domestically because of a nationwide emergency without precedent, as though precedent were required. The Thornes would never see this house again in their lives, though Nadine, the matriarch, would sometimes dream of it before she succumbed to cancer in one of the tent camps the army managed to erect outside the airport. They'd burn her body, before they stopped bothering with that, as the bodies outnumbered the people left to do the burning."The jump forward and to another context confirms what we have come to expect, that the world as we know it has come to an end. In the film the viewer never knows anything more than the characters, we do not know what will become of them or the world, even as the film gives us more spectacular images of crisis, such as an airplane crashing into the beach. A second major difference is that in the book, the Scott's appearance at the door of the house in the middle of the night happens before any real crisis has taken place. In the novel at this point the only thing that has gone wrong is that the internet does not work, which is hardly a major crisis. In the film the oil tanker runs aground on the first day of Amanda and Clay's family vacation. This not only increases the dread, it confirm the Scott's story that something is very amiss and they are right in seeking shelter. This makes Amanda's suspicion seem all the more anti-social or even racist. The film also proliferates the images of social collapse, adding the drone, and the pile up of self-driving and self-colliding cars on the freeway. There are other differences: Ruth in the book is George's wife not his daughter, and the film introduces Rose's obsession with the television show Friends, a point that will be returned to later. The major difference is how the book and the film utilize the strengths and limitations of their medium to depict the particular situation of dread and uncertainty. The book gives moments of a omniscient third person narrator in a viewpoint that lets us see the enormity of the crisis, letting the reader know what the characters do not, while the film presents more of a spectacle of the crisis, boats, planes, and cars crash and burn, while restricting our viewpoint to the limited knowledge of the central characters. In adapting the story form text to film we see more, we see carnage and explosions, and ultimately know less. The families are not initially in any immediate danger. They have food, water, shelter, even power despite the news of a blackout. The question of what to do is initially an abstract one. It is impossible to know if they should stay in the house or return home. It is hard to know what to do without knowing what is going on. Our daily lives and activities presuppose as their backdrop a world that is as predictable as it is taken for granted. We assume that the internet will work, that stores will be open, and that a house rented through a website will be ours and ours alone. The rationality or irrationality of our actions make sense against the background of a world, or the institutions and structures that shape and define our decisions. When that world becomes uncertain than one does not know how to act. Should one return home to the city, end the vacation, or stay in a place that is safe, stocked with food and has power. It is only Archie's sickness that drives them from the home in search of help. George suggests that they go see Danny, his handyman for help. Earlier Amanda saw Danny at the grocery store stocking up on water and canned goods. He is presented as someone who both knows how to do things, and maybe even knows what is going on. When George and Clay arrive at Danny's house he is less than happy to see them. He advises them to do as he has done, bunker down and protect his family. He admonishes George to do the same, and when George invokes the idea of a neighbor helping a neighbor, of Danny possibly providing medicine to help Archie, they have the following exchange: George, "C'mon now. It's me. We're Friends." Danny, "That's the old way, George. You're not thinking clearly." George, "Danny, What are you saying? You're telling this man not to take care of his son." Danny, "Nothing makes a whole lot of sense right now. When the world does not make any sense I can still do what is rational, which is protect my own." Danny presents himself as the person who has taken stock of the situation and adjusted to the reality of the new world. Although what he offers in terms of theories and explanations, including a reference to Havana Symptom and a Chinese or Russian attack on infrastructure, is not much better than the other speculations that George and Clay offer. His theories maybe more apocalyptic, more extreme in their consequences, but he is still speculating based on limited information. The one thing he does offer, however, is a decisive course of action, one he considers to be rational: protecting his own, protecting property. Friendship, neighbors, social obligations are dismissed as the "old way." The question remains, however, as to what extent this is a new ethos, a new way of living. While the shotgun might be new, "protect my own" has been the dominant mentality, and dominant idea of rationality of everyone in the film so far. From Amanda's vacation plan which begins with the realization "I fucking hate people" to George and Ruth's attempt to go back to their home, everyone is striving to protect their own. Danny's survivalist rhetoric is nothing other than a continuation of the logic of contemporary capitalist society by other means. George and Clay's confrontation with George is intercut with another confrontation; while searching for Rose Ruth and Amanda are confronted by a large, and surprisingly aggressive herd of deer. The deer are intimidating, even menacing, until Rose and Amanda drop their hostility towards each other to aggressively yell back. These two different scenes, one of the theme of man versus man the other as woman versus nature, also define two different ideas of what it means to be rational, everyone for themselves or join together in some act of solidarity. All of which raises the question of the film's title, Leave the World Behind. The phrase is first mentioned as part of the advertising copy for the rental home. It promises an escape from the world. As the film progresses, however, this phrase becomes the central question of the post-apocalyptic culture. At what point should one recognize that normal is not coming back, leave the old world behind, and begin to adapt to a new one. This is one way to make sense of the film's enigmatic, and for some viewers, frustrating ending. Throughout the film, the girl Rose is obsessed with the show Friends. She is watching the show on an ipad as they drive to the rental house. When the internet breaks down she is frustrated in her attempt to watch the final episode, to find closure. It is remarked upon that Rose is obsessed with a show that took place and was filmed before she was born. As Ruth comments on Rose's interest in Friends, "But it's almost... Nostalgic for a time that never existed, you know?" in the final scene of the film Rose ventures to the neighbor's empty house. There she finds their empty survival bunker, a bunker that is stocked with food, water, a greenhouse, and most importantly for Rose, a shelf of DVDs. She finds a boxed set of Friends episodes and finally gets to watch the final episode. Rose gets closure for her particular quest and her closure ends the film. The last image is her face as the familiar theme song begins. It is a fundamentally ambiguous ending. We could interpret this viewing of a final episode as an act of closure of leaving the world of screens and pop culture pleasures behind, preparing for a new world from a new survival bunker. Or we could interpret it in the opposite manner, seeing it as a retreat into precisely the kind of escapist entertainment that have made us all unaware of the mounting dangers, ecological, economic, and political that threaten our world of family vacations and unlimited screen time. It cannot be overlooked that this particular act of closure has to do with not only watching television, but watching a television show that is nostalgia for a world before Airbnb rentals and even before the dissemination of screens, before an acceleration of the isolation of capitalist society. The show's popularity with the generations that have grown up since it aired have as much to do with this nostalgia as they do with its ubiquity on streaming platforms. The object of this nostalgia is perhaps friendship itself. As Ruth says earlier in the film, "But as awful as people might be... nothing's gonna change the fact that we are all we've got." Leaving the world behind is perhaps less a matter of defending one's own than it is recognizing that it is precisely such a logic that destroyed it in the first place. Leaving the world behind is not a matter of giving up all connections to defend one's own, but of finding new forms of solidarity, new connections.
In1960–1980s, theSoviet Ukraine adopted apractice ofpublic court proceedings that became an essential part oftheso-called «second wave» ofex-collaborators persecution intheUkrainian SSR. Initiated by Commettee for State Security (KGB). These proceedings represented an important part ofalarger campaign ontheinstrumentalization oftheevents ofWorld War II, Nazi occupation and theHolocaust. KGB's active involvement inthecreation and distribution ofpropaganda products among both domestic and foreign consumers is indisputable. Usually this activity would touch onasore point inorder tosolve relevant political issues. Amajor external factor affecting theKGB's activity inthose years was «the cold war», theaggravation ofwhich began inearly 1960s. Inthis regard, KGB Ukrainian SSR focused attention ontheUkrainian diaspora, asthey saw athreat inthefact that theWestern intelligence services were using it foranti-Soviet purposes, including private contacts with relatives living inUkraine. That is why, since early 1960s, there was atrend toaccumulate and disclose information about themembers ofdiaspora communities, who cooperated with Nazi Germany during World War II. Themain goal thereupon was tolabel all these communities astotal collaborators and Western countries asthose that deliberately provide them with ashelter. An important role incontextulazing theKDB's activity inthestated period belongs tointernal factors, particularly, tothestruggle with national movements – Ukrainian, Crimean Tatar, Jewish, – dissident groups and religious denominations. It was even more important interms ofasimultaneous shaping ofthe«common Soviet identity» and amyth oftheGreat Patriotic War asapart and center ofthis identity. This article explores therole KGB Ukrainian SSR played ininstrumentalizing local collaboration in1960–1980s. Theauthor seeks totrace theway Ukrainian population responded tothis activity inshort- and long-term perspectives. Theauthor leans onthearchives ofSecurity Service ofUkraine (SBU), which have recently become accessible. Key words: collaboration, KGB of the Ukrainian SSR, trials, instrumentalization, participation in the Holocaust. ; Для советской Украины 1960–1980-х гг. проведение публичных судебных процессов стало неотъемлемой частью так называемой «второй волны» преследования бывших коллаборационистов в СССР. По инициативе КГБ эти процессы представляли собой важную составляющую широкой кампании по инструментализации событий Второй мировой войны, нацистской оккупации и Холокоста. Активное участие КГБ в создании и распространение пропагандистской продукции как для внутреннего, так и зарубежного потребителя является несомненным. Почти всегда за этой деятельностью присутствовала попытка использовать травматическую тему для решения актуальных политических вопросов. Основным внешним фактором, влиявшим на деятельность КГБ в это время, без сомнения была «холодная война», очередное обострение которой пришлось на начало 1960-х гг. В этом ракурсе особое внимание КГБ УССР обращал на украинскую диаспору, видя угрозу в том, что западные спецслужбы используют ее с антисоветской целью, в том числе и через личные контакты с родственниками в УССР. Именно поэтому с 1960-х гг. начинается активное аккумулирование и обнародование информации о тех членах диаспорных сообществ, которые в годы Второй мировой войны сотрудничали с нацистами. Таким образом советские органы безопасности пытались заклеймить все эти сообщества як сплошных коллаборационистов, а страны Запада как те, которые намеренно предоставляют им убежище. Не менее важными в контекстуализации деятельности КГБ в указанный период были внутренние факторы, в частности борьба с национальными движениями (украинским, крымскотатарским, еврейским), диссидентскими группами, религиозными течениями. Это было особенно важно, учитывая параллельный процесс конструирования «единой советской идентичности» и мифа о Великой Отечественной войне як ее составляющей и центральной части. Статья посвящена исследованию роли КГБ УССР в инструментализации явления местного коллаборационизма в 1960–1980-х гг. Автор пытается проследить реакцию на эту деятельность среди населения Украины в кратко- и долгосрочной перспективах. Основу источниковой базы составили доступные с недавних пор документы из архивов Службы безопасности Украины. Ключевые слова: коллаборационизм, КГБ УССР, судебные процессы, инструментализация, участие в Холокосте. ; Для радянської України 1960–1980-х рр. проведення публічних судових процесів стало невід'ємною частиною так званої «другої хвилі» переслідування колишніх колаборантів уСРСР. За ініціативою КДБ ці процеси являли собою важливу складову ширшої кампанії зінструменталізації подій Другої світової війни, нацистської окупації та Голокосту. Активна участь КДБ устворенні та розповсюдженні пропагандистської продукції як для внутрішнього, так ізакордонного споживача є безумовною. Майже завжди за цією діяльністю було намагання використати травматичну тему для вирішення актуальних політичних питань. Основним зовнішнім фактором, який впливав на діяльність КДБ уцей час, без сумніву була «холодна війна», чергове загострення якої припало на початок 1960-хрр. Уцьому ракурсі особливу увагу КДБ УРСР звертав на українську діаспору, вбачаючи загрозу втому, що західні спецслужби використовують її зантирадянською метою, утому числі й через приватні контакти зродичами вУРСР. Атому з1960-хрр. бере початок активніше акумулювання та оприлюднення інформації про тих членів діаспорних спільнот, які під час Другої світової війни співпрацювали знацистами. Таким чином радянські органи безпеки намагались затаврувати всі ці спільноти як суцільних колаборантів, акраїни Заходу як такі, що навмисне надають їм прихисток. Не менш важливими вконтекстуалізації діяльності КДБ узазначений період були внутрішні фактори, зокрема боротьба знаціональними рухами (українським, кримськотатарським, єврейським), дисидентськими групами, релігійними течіями. Це було тим більш важливо зогляду на паралельний процес конструювання «єдиної радянської ідентичності» іміфу про Велику Вітчизняну війну як її складову іцентральну частину. Стаття присвячена дослідженню ролі КДБ УРСР в інструменталізації явища місцевої колаборації в 1960–1980-х рр. Автор намагається простежити реакцію на цю діяльність середнаселення України вкоротко- та довготерміновій перспективах. Основу джерельної бази склали доступні віднедавна документи зархівів Служби безпеки України. Ключові слова: колаборація, КДБ УРСР, судові процеси, інструменталізація, участь у Голокості.
1. Diese Arbeit ist eine Nachfragestudie, die auf den Mikro-Daten des Verbrauches für Lebensmittel und im Rahmen einer statisch, Nutzenmaximierend, und partielle Modell bearbeitet ist. Die Studie ermöglicht eine Bereitstellung von Information über das Zusammenhang zwischen den konkurrierenden Warengruppen in einer vollständigen Nachfrage System. 2. Derzeitige Wirtschaftentwicklung, die unter anderen wegen der im Juli 1997 ausgebrochene Krise ausgeprägt ist, hat eine dringende Notwendigkeit für die Politik und Wissenschaftler der Lebensmittel und Landwirtschaft dieses Landes um eine Information auf die Konsumsverhalten der Haushalte in ihrer Reaktionen auf die Änderung der Verbrauch determinierenden Faktoren wie Einkommen, Preisverhältnis, Einführung neuer Marken in Lebensmittelprodukte, Intensivierung der Anzeigen, Änderung im Modus des Einzelhandels, usw., sowie die Änderungen in demographische Faktor der Haushalte. Der Bedarf nach dieser Informationen sind um so großer, weil es nach im Juli 1997 ausgebrochene Wirtschaftkrise ein tief greifende Strukturwandel gibt, die vielfältige Folge mitgebracht hat. Diese Folge sind unter anderen: (i) Indonesien ist daran gezwungen, die Wirtschaft, einschließlicher Lebensmittelmarkt sich an einem Markt System zu orientieren; (ii) die durchschnittliche Kaufkraft des Volkes ist zu der Ebene der vor zehn Jahre zurück gegangen; (iii) Der Preisverhältnis verändert sich. (iv) Politisch gesehen, steht die indonesischen Regierung derzeit vor einer Ära der Dezentralisierung. Diese Faktoren konnte es dazu führen, der sich Struktur der verschiedenen Haushaltsgruppen in Indonesien zu ändern. Dazu ist es Notwendig, eine Studie mit den lokalen spezifische Sicht des Verbrauchs verhaltens durchzuführen. 3. Zu den Zeitpunkt ist die existierende Information unzulänglich, weil die vorherigen Studien wenn überhaupt da sind, lediglich nur auf Einzel Gleichung schätzende Modell begrenzt sind, und sie sind meisten basiert auf einen argregierten Datei. Auf Grund der Wichtigkeit des Haushalts als die entscheidende Einheit in Verbrauch und auf Grund einer wachsenden Erreichbarkeit von Makrodaten, hat diese Studie einen disaggregierten Haushalt Mikrodatensatz von der Provinz Ost Java, Indonesien benutzt. 4. Die Studie hat folgende Ziele: Erstens, Nachfragenparameter für die untersuchten Lebensmittelgruppen zu finden, damit man die Wirkung einer Preisänderungen auf die Nachfrage der Lebensmittelgruppen für verschiedene Einkommengruppen in der Provinz Ost Java, Indonesien analysieren kann. Zweitens, um zu zeigen, wie man die Studienergebnisse für real politische Grundsatzfragen um die Lebensmittel und die Landwirtschaft nutzen kann. Drittens, um die spezifischen Wohlfahrtwirkungen der ausgewählten Preispolitik für verschiedene Einkommengruppen zu bewerten. 5. Ein historisch perspektive Überblick über die Republik von Indonesien zeigt an, dass Indonesien eine Wirtschaft mit schwerer staatlicher Einmischung in der Vergangenheit ist, und eine Änderungen von diesem grundlegenden Modell eine Sache des politischen Pragmatismus ist. Die ändernde Wirtschaftstruktur des Landes hat dazu zuführen, das die Rolle der Landwirtschaft im Brutto Inland Produkt (BIP) Beitrags verringert ist, obwohl diese noch wichtig ist für die Lebensmittelsevorkehrung und Anstellung. Steigende pro Kopfseinkommen pro Jahr auf dem Land hat nur geringe Minderung des Verbrauches auf Nahrungsmitteln zu Folge. Reiskonsum hat einen hohen Anteil der gesamter Nahrungsmittelausgaben in allen Haushaltgruppen. Daher hat sich Nahrungsmittelpolitik in Indonesien vorherrschend noch auf Reis konzentriert. 6. Dieses Studie hat den disaggregierten Mikrodatensatz von Haushaltsausgaben bearbeitet. Dieser Datensatz ist von so genannten SUSENAS (die nationalen Sozial Wirtschaftliche Datenerhebung), für die Perioden 1990 1993, 1996 und 1999 von Ost Java Provinz Indonesien eingestellt. Der Ausgaben und der Einkommenmodul von dem SUSENAS Verhebung bedecken alle Haushaltausgaben in einer Woche der Aufzählung mit voller Spezifikation von Waren. Aufgeführt in den Umfragen sind 231 Verbrauchwaren, die Daten auf Quantitäten und Werte gesammelt wurden. Der Datensatz für jede Verhebungsperiode ist von 5692 Haushalten (1990), 7638 Haushalten (1993), 8015 Haushalte (1996), und 8552 Haushalte (1999) in städtischen und ländlichen Gebieten gesammelt. Die zentrale Behörde der Statistik hat die dreistufige stratifizierte Probe für den SUSENAS angewandt. Für Verbrauchsdaten der Nahrungmittels war das Zeitreferenz eine Woche vor der Aufzählung von Daten. 7. Die theoretische Grundlage dieser Studie ist die Neonklassische Verbraucherwirtschaft. Theorie und die verwandten Methoden sind präsentiert, um das in dieser Studie gebrauchten Modell zu rechtfertigen. Wir haben aufgrund einige theoretisch, empirisch und pragmatische Berücksichtigungen die Entscheidung getroffen, die linearen Annäherung von der nahezu idealen Nachfragensystem ( (LA/AIDS) Modell zu benutzen. Es befriedigt die Axiome der Wahl, argregiert perfekt über die Verbrauchern, hat eine praktische Form, die verträglich mit Haushalthaushaltdaten ist, ist einfach zu schätzen, und kann prüfen die wahren Einschränkungen der Nachfragentheorie. Es kombiniert auch den Beste von theoretischen Eigenschaften von sowohl Rotterdam als auch Translog Modelle. Wenn man der Preisindex von Stone im Modell anwendet, ist das Modell als eine Lineare Annäherung der Nahezu idealer Nachfrage System (LA/AIDS) genannt. Der Gebrauch des Compensating Variation (CV) Konzeptes schlägt vor, dass die Ergebnisse der Nachfragenschätzung gut zur politische Analyse beitragen kann. Das CV ist die Entschädigungszahlung (Betrag des Geld) der den Verbraucher ebenso wohl als vor der wirtschaftlichen Änderung verlässt. Es mag positiv oder negativ sein. Es ist positiv, wenn die wirtschaftliche Änderung dem Verbraucher schlechter drauf macht, und Negativ, wenn die wirtschaftliche Änderung dem Verbraucher Verbesserung bringt. 8. Da das CV Geld metrisch ist, ist sein Ausdruck abhängig auf einem absoluten Wert der Währung des Landes. Dies ist weniger vergleichbar. Um dies zu vermeiden, kann es in einem relativen Begriff durch Gebrauch zum Beispiel, eines Preisindexes, umgestalten werden. Dadurch ist es metrisch unabhängig. Auf diesen Grund, wurde Fischer Idealer Preisindex in dieser Studie benutzt, der Wohlfahrtsänderung anzunähern. Fischer Idealer Preisindex ist ein geometrisches Mittel des Laspeyres- (PL) Preisindex, PL = , und der Paasche (PP) Preisindex Pp = . Es ist algebraisch als .ausgedrückt. Es vertritt eine Änderungskaufkraft, die als eine Annäherung der Wohlfahrtsänderung gilt. 9. Die geschätzten Gleichungen für das LA/AIDS sind in Tabelle 6. 2 zu 6. 9 zusammengefasst. Für die ganzen Perioden von der Verhebungen, die städtische und ländliche Gebiete bedecken, gibt es 88 Gleichungen für das LA/AIDS. Achtzig Gleichungen aus diesen 88 wurden direkt durch das SAS Program (die 6,12 Ausgabe) geschätzt, durch die Verwendung der iterativen scheinbar nicht verwandten Regression (ITSUR) Schätzungsverfahren. Die Parameterschätzungen für den Rest von 8 Gleichungen wurden von Gebrauch der Prinzip summierung (add up principle) wiedererlangt. In diesen Modellen wird die Veränderung der Budgetanteilen von elf Nahrungsmittelsgruppen in den Studiegebieten von den folgenden Faktoren bestimmt: Preise (das eigene- und kreuzt Preis), Einkommensnivue, die vom totalen Ausgaben der wöchentlichen Budget auf Nahrungsmitteln angenähert werden, die Einkommengruppe von den Haushalten, und der Haushaltgröße, die den Rest des demographische Merkmale vertritt. Insgesamt sind 220 Parameter in jeder Gleichung, die direkt oder indirekt von dieser Schätzung resultiert. Tabelle 6.10 fasst die Schätzungsleistung durch die Vorlage der Anzahl der statistisch signifikante Schätzungen von 170 Parametern der einzelnen Gleichungen zusammen, die direkt in dieser Studie geschätzt wurden. Statistik gesehen, wird die schlechter Leistung der Schätzung von einer vertreten, die 55 Prozent statistisch signifikante Schätzungen gibt (Tabelle 6.2: Urban90). Die beste Schätzungsleistung wird von einer vertreten, die 78 Prozent statistisch signifikante Schätzungen gibt (Tabelle 6.3: Rural90). Die Tatsachen, dass mehr als die Hälfte von Parameterschätzungen in jedem Gleichungssystem statistisch signifikant sind, gibt einen Grund zu beanspruchen, dass die Modellspezifikation passend ist. Auch direkte Beobachtung auf den Ergebnissen der Schätzung zeigt an, dass Mehrheit von Parameterschätzungen großer sind, im Vergleich mit ihren Standard Fehlern. Die liefern ein gewisses Maß an Vertrauen zu sagen, daß die Schätzungen zuverlässig sind. Diese i n allen vorschlagen, daß unsere Hypothese, wie ausdrücklich in der LA/AIDS Modell, von der Daten unterstuzt wird. Das ist zu sagen, dass die Nachfrage nach Nahrungsmittel in den Studiensgebieten ansprechend ist zu Preisen, totale Ausgaben für Nahrungsmitteln, Einkommengruppen und die Haushaltgröße. 10. Die asymptotische Likelihood Ratio Test auf die Nachfrage Ristriktionen zeigt an, dass das Ergebnis der Prüfung im Einklang mit der früheren algemeinen Ergebnisse von anderen Autoren steht. Das ist, der Homogenität und der Symmetrie Restriktionen in den meisten Fällen von der Daten übertreten worden sind. Es bedeutet aber nicht unbedingt, dass die Theorie falsch ist. Es kann der Fall sein, dass die Daten und Modell nicht die Theorie unterstutzen kann entweder wegen der Dateneigenschaft, und/oder Modell Spezifikation. 11. Die Zeichen von den AIDS Parametern liefern Informationen über die Eigenschaften der Nachfrage nach Nahrungmitell. Man kann durch Besichtigung folgern, dass Waren mit negativen Verbrauchparameter ( a) Einkommen unelastisch sind, und diejenige, die mit positiven Parametern ( , Einkommen elastisch sind. Beobachtung auf den AIDS Schätzungen hat angezeigt, dass Reis in alle Fälle einkommen unelastisch ist. Andere Waren haben eine Mischungsleistung ausgestellt, die von den Gebieten und Verhebungsperioden abhängen. Fisch, Fleisch, Tabake und Betel, und vorbereitete Speise haben eine Allgemeinheit ausgestellt, einkommen elastisch zu sein. Andere Ergebnisse, die im Einklang mit der Intuition haben, sind die Ergibnisse die angezeigt haben, dass alle Nahrungsmittelgruppen eine negative Preiselastizitäten besitzen. Meisten von der untersuchten Waregruppe, mit Ausnahme von Eiern und Milch, sind Eigenpreis unelastisch. Die Tatsache, dass die entschädigten eigenen Preiselastizitäten (compensated ownprice elasticity) deutlich verschieden sind von denen der gewöhnlichen eigenen Preiseselastizitäten hat angezeigt, dass es Nachfragenwirkungen in jeder Preisesänderung der Warengruppe gibt. Andere Warengruppen sind ansprechend (responsive) auf der Änderung des Reisespreises. Das Gegenteil ist nicht der Fall. In Allgemein ist kreuze Preisbeziehung unter den Speisengruppen weniger einflussreich ist. Die Einbeziehung der Haushaltsgröße in den ganzen AIDS Model fuer Nahrungsmittel wird gerechtfertigt von der Tatsache, dass die meisten Parameterschätzungen, die Haushaltgröße vertreten, statistisch bedeutsam (significant) waren. Deswegen, ist es fest gestelt, das die Ausgaben fuer die Mehrheit der Nahrungsmittel von der Anzahl von Haushaltsmitglieder beeinflusst werden. Ein zusätzliches Haushaltmitglied kann verursachen, dass einige Haushaltausgaben steigen fuer das eine oder mindern für das anderen, um auszugleichen. Als die Anzahl von Haushaltmitglied zunimmt dan verringern der Verbrauch des Tabaks, Früchte und Gemüse, vorbereite te Speisen, und Fisch und Fleisch. Diese Reduktionen sind gemacht, um der Verbrauch von anderen Nahrungskategorien mit positiven elastizitäten, hauptsächlich Reis, Nicht-Reisstoffen, und essbares Öl. Die Zunahme der Haushaltsgröße ist mit der Abnahme derjenigen Speisenqualität verbunden. Der Verbrauch der billiger Kohlenhydrats-reicher Speise ist hauptsächlich eine Strategie, die von Haushalten mit große Mitgliedszahl genommen wird. 12. Die geschätzten Nachfragenparameter versorgen einen vollständigen und gleichmäßigen Rahmen für Bewertenschläge irgendeiner Regierungspolitik. Die Kombination des direkten Reises- und indirekte Tabak Preispolitikes ist in diesem Studie benutzt worden, die Nützlichkeit der Ergebnisse dieses Studie vorzuführen. Der Preis des Reises hat einen wichtigen Auswirkung auf das Ausgabenmuster von privatem Haushalt; weil Reis ein wichtigen Einflusses auf dem Haushaltausgaben hat. Die Preisberechnung, die in diesem Studie geleitet wird, schlägt vor, dass die Liberalisierung des Reismarktes eine Wohlfahrtsverbesserung an aller Einkommensgruppen macht. Wenn der Verbrauch von Tabak besteuert wird (indirekter Preisberechnung), wird dann Regierungseinkünfte steigen, ohne das Schaden von so viel armen Haushalten. ; This is a micro-data based study of demand for food in the framework of a static, utility maximizing, and partial model that enables the provision of knowledge on the interrelatedness among the competing commodity groups in a complete demand system. The dynamics which took place in the economy of contemporary Indonesia has created an urgent need for policy makers and scholars of food and agriculture sector of this country to have a knowledge on the spending behavior of the households in their response on changing consumption determinants like income, relative prices, the introduction of new brands in manufactured foods, an intensifying advertisement, changing mode of retailing, etc., as well as the changes in the demography of households themselves. The need is reinforced, as Indonesia after enjoying two decades of economic booming was hit by a devastating economic crisis that broke out in July 1997, the ramification of which prevails until the time of study. The consequences of this crisis are manifold. Economically speaking, the crisis has (i) forced Indonesia to approach a market system that among others, liberalizes the previously intervened food market, (ii) set the purchasing power of the average Indonesian back to the level of ten years before (iii) also changed the prices relatively. Politically, the Indonesian government is now facing an era of decentralization. These factors in combination might change the consumption structure of different household groups in Indonesia. Additionally, it places an urgent need to conduct a study also with local specific perspective of consumption behavior. Until today, the existing knowledge is deficient, because previous studies are limited to the estimation of single equation model based on an aggregated data. Due to the importance of the household as the decisive unit in consumption, and due to an increasing accessibility of micro data, this study used a dis- aggregate micro data set from the province of East Java, Indonesia. Given that background, the objective of this study is firstly to find demand parameters for food groups under investigation, based on which one can analyze the effects of expenditure and price changes on demand of eleven food groups for different income groups in the province of East Java, Indonesia. Secondly, to demonstrates the use of the study results for real policy questions about the food and agricultural sector. Thirdly, to evaluate the specific welfare effects of selected price policies for different income groups. The brief exposition of the republic of Indonesia in a historical perspective indicates that Indonesia is an economy with heavy state intervention in the past and departing from this basic model is a matter of political pragmatism. Changing the economic structure reduced the role of agricultural sector in terms of GDP contribution, but it is still important for food provision and employment. Increasing income per capita per year in the country reduced slightly percentage of expenditure on food. Rice expenditure has a high share of total food expenditure in all household groups. Therefore, food policy in Indonesia has dominantly centered on rice. This study employed the cross sectional household consumption/expenditure micro data set from the so called SUSENAS (the National Socio -Economic Survey), for the periods 1990, 1993, 1996 and 1999 representing the province of East Java, Indonesia. The consumption and income module of the SUSENAS survey covers all household expenditures during a week of enumeration with full specification of commodities. Listed in the questionnaires are 231 consumption items, for which data on quantities and values were gathered. The data set of each survey periods is collected from 5692 households (1990), 7638 households (1993), 8015 Households (1996), and 8552 households (1999) in urban and rural areas. The central Bureau of Statistics applied the three-stage stratified sampling for the SUSENAS. For food consumption the survey reference period was one week prior to the enumeration of data. The theoretical framework of this study is the neo-classical consumer economics. Theory and the related methods are presented in order to justify the model used in this study. Some theoretical, empirical and pragmatical considerations have brought us to the decision to use the linearized approximation of an almost ideal demand system (LA/AIDS) model. It satisfies the axioms of choice, aggregates perfectly over consumers, has a functional form, which is consistent with household budget data, and simple to estimate and test the true restrictions of demand theory. It also combines the best of theoretical features of both Rotterdam and translog models. When Stone s index is used in the model it is termed as a linear approximation of almost ideal demand system (LA/AIDS). The use of the concept of compensating variation suggests that results of demand estimation contribute well to the analysis of policy. Compensating variation is the compensating payment (amount of money) that leaves the consumer as well of as before the economic change. It may be positive or negative. It is positive, if the economic change makes consumer worse off, and negative, if the economic change brings betterment to the consumer. Because compensating variation is money metric, its expression is dependent on an absolute expression in term of country s currency unit. This is less comparable. To avoid this, one can transform it in a relative term by using for example, price index, which is metric independent. Based on that, Fischer Ideal Price Index was used to approximate the welfare change. Fischer Ideal Price Index is a geometric means of Laspeyres- (PL) price index , PL = ), and the Paasche (PP) price index, Pp = . It is expressed algebraically as = . It represents a changing purchasing power as an approximation of welfare change. The estimated equations for the LA/AIDS are summarized in table 6.2 to 6.9. For all the periods of surveys, covering urban and rural areas, there are 88 equations for the LA/AIDS. Eighty equations out of these 88 were estimated directly using SAS program the 6.12 edition, by applying the iterative seemingly unrelated regression (ITSUR) estimation procedure. The parameter estimates for the rest of 8 equations were recovered by using adding-up principle. In these models, the variation of budget shares of eleven food groups in the study areas are determined by (the own- and cross) prices, income level which is approximated by the weekly household s total expenditure on food, the income group of the households, and the household size accommodating the rest of demographical characteristics of the households. In total, 220 parameters in each of equation are resulted directly or indirectly from this estimation. Table 6.10 summarizes the estimation performance by presenting the number of statistically significant estimates out of 170 parameters in each equation that directly estimated in this study. As a matter of statistics, the worse performance of the estimation is represented by the one that give 55 per cent statistically significant estimates (table code 6.2: Urban90). The best estimation performance is exhibited by the one that brought 78 per cent statistically significant estimates (table code 6.3: Rural90). The facts, that more than the half of parameter estimates in each equation system is statistically significant may be the basis to claim, that the model specification is appropriate. Also, direct observation on the results of estimation indicates that majority of parameter estimates are large relative to their standard errors. These deliver some degree of confidence to say that the estimates are reliable. These in all suggest that our hypothesis, as explicitly expressed in the LA/AIDS model, is supported by the data. That is to say, that food demands in the study areas are responsive to prices, total food exp enditure level, income groups and the household size as measured from survey data. The asymptotic likelihood ratio test on demand restrictions indicates that the result of the test is consistent with the previous common findings by other authors. That is, the homogeneity and symmetry restrictions were in most cases violated by the data. However, it does not necessarily mean, that the theory is wrong; it may be rather the case, that the data and model combined do not support the theory either because of data property, and/or model specification. The signs of the AIDS parameters deliver information on the nature of the demand for food commodities. So, by inspection one can infer, those with negative expenditure parameters are income inelastic, and those with positive parameters, are income elastic. Observation on the AIDS estimates indicated that rice is in all cases income inelastic. Other commodities exhibited a mix performance depending on the areas and survey periods. Fish, meat, tobaccos and betel, and prepared food exhibited a generality of being income elastic. Other findings that support the intuition is that all food groups showed a negative own price elasticities. Most of commodity groups under investigation, with exception of Eggs and Milks, are own price inelastic. The fact, that the compensated own price elasticities are different clearly from those of the ordinary own price elasticities indicated that there is a demand effects in each of price change of the commodities groups being analyzed. Other food groups are responsive on the change of rice price. The reverse is not the case. In general, cross price relationship among the food groups are less influential. The inclusion of household size in the AIDS model for food is justified by the fact, that most of the parameter estimates representing household size were statistically significant. So for the majority of food items it holds that an additional of household s member will cause some household expenditure to increase and others to decline to balance the household size variable. As the number of household member increases, households reduce their consumption of tobacco, fruits and vegetables, prepared foods, and some time, fish and meat. These reductions are made in order to increase the consumption of other categories with positive household size elasticities mainly rice, non-rice staple, and edible oil. The increase of household size definitely associated with the decline in the food quality consumed by the households. The consumption of cheap carbohydrate-rich food is mainly the s trategy taken by households having a large membership. The estimated demand parameters provide a complete and consistent framework for evaluating impacts of any government policy. The combination of direct rice- and indirect tobacco pricing policies has been used in this study to demonstrate the usefulness of the results of this study. The price of rice has an important impact on private household s spending pattern, because of its important influence on the household s budget. The policy exercise conducted in this study suggest, that liberalizing the market of rice will make households of all income groups better-off, and a combination of it with a tobacco-taxing (indirect pricing) will increase government revenue without harming so much the poor households.
Issue 25.5 of the Review for Religious, 1966. ; Mal~ Religious in Past and Present by Maurice A. ROche, C.M. 749 Updating the Cloister by Sister Teresa Margaret, O.C:D. 770 ' Directed vs. Preached.Retreats by Ladislas M. Ors,2, S.J. 781 The Religious Teacher by Sister M. Fredericus, O.P. 797 The Woman Religious and Leadership by William J. Kelly, S.J. 814 Retreat: Dialogue or Silence? by Ambrose de Groot, O.F.M.Cap. 828 A Pastoral Theology Program by Gerald G. Daily, S.J. 836 The Eucharist as Symbolic Reality by J. P. de Jong 853 Retreat or Community Experience by George A. Aschenbrenner, S.J. 860 The Problem of Vitality by John Carmody, S.J. 867 D, irection and the Spiritual Exercises by Daniel J. Shine, S.J. 888 Poems 897 Survey of Roman Documents 899 Views, News, Previews 906 Questions and Answers 909 Book Reviews 925 VOLUM~ 25 NUMBER 5 September 1966 Notice to Subscribers Because of constantly increasing costs, REVIEW FOR RELK;IOUS finds it necessary to increase the cost of its individual issues as well as of its sub-scriptions. The new rates, effective in 1967, will be the following: (l) Individual issues of the REVIEW will cost one dollar; this price will apply not only to all issues beginning with 1967 but also to all previously published issues. (2) Subscriptions in the United. States, Canada, and Mexico will cost $5.00 per year; $9.00 for two years. (3) Subscriptions to other countries will cost ~;5.50 per year; ~;10.00 for two years. (4) All the above prices are in terms of U.S.A. dollars; accordingly all payments must be made in U.S.A. funds. These prices will affect all individual issues sold on or after January 1, 1967. The new subscription prices will be applicable to all subscriptions-- new and renewed---beginning with the January, 1967, issue of the REVIEW. MAURICE A. ROCHE; C.M. The Male Religious in Past and Present What is the perfect Christian life? Can it be lived? If so, how? Does it entail the transformation of all human society? Can in-dividuals be immersed in a prevailingly or partially un-Christian society without compromising their principles and be fully Christian? To be fully Christian, is it necessary to withdraw from society? If so, must one live alone, or must those intent on the complete Christian life seek it in.community with othersP These and similar questions have been asked by zeal-ous Christians and by the Church herself since the time of Christ. According to the circumstances of time and place, the answer of the Church has varied. This article will treat in summary form the major manifestations of the "perfect life" as .they have appeared in the Western part of the Catholic Church during the past nineteen hundred years. As with most 'institutions in the Church, both the idea and practice of: the religious life developed rather slowly. Some of the elements of the religious life, for example, common purse, existed among the disciples even during the lifetime of Christ.2 Shortly after Pentecost at least some of the disciples gave all their possessions to the p0or.s In the First Epistle to the Corinthians (written about the year 57), St. Paul talks about the concern of a Christian father for his virgin daughter;4 presumably the motive for her virginity was a religious one. ÷ During ,the first two centuries, the life of perfection was lived within the family circle; domestic asceticism + was the rule. Given the small number of Christians in a pagan society, no othel- solution seemed feasible. Such persdns engaged in ordinary employments; each local church usuall~ had a number of these "continentes" ; ampton, 1 Kenneth S. Latourette, .4 History ol Christianity (New York: vania 18967. H~rper ~nd Row, 1953), p. 221. =Jn 13529. VOLUME 25, 1966 ' 1 Cor 7:36-8. 749 Father Maurice A. Roche, C.M., is a faculty member of Mary Immaculate Seminary; North- Pennsyl- + ÷ ÷ M. A. Roche, .M. REVIEW FOR RELIGIOUS 750 and "virgines." They formed a sort of spiritual aristoc-racy and occupied special places in the church. These primitive ascetics differed in many respects from the later religious: no special ceremony marked their entrance into the ascetical life; they wore no distinctive clothing; they did not live in community (though they might fre-quently assemble for mutual encouragement); they did not abstain from ordinary employment; they did not devote themselves as a matter of course or in .any special way to the corporal works of mercy. This mode of striv-ing for perfection has never died out in the Church; every parish still has its group of unmarried women who work for a living and are exceptional for their piety. About the middle of the third century there arose in Egypt the institution of monasticism. Authors have ad-vanced various reasons to explain its development in this place at this time. (a) Pagan Egypt had a strain of .mysticism in it. (It was in Alexandria that Ammonius Saccas [d. 245] had founded Neoplatonism.) Thus the Egyptian people were not entirely unprelSared for this mode of life which purported to lead to mystical union with God. (b) The desert wastes of Egypt made it easy to find solitude. Food and water were a constant problem of course, but the hot dry climate simplified the matter of clothing, shelter; and so forth. (c) The Decian persecution (249-251) was particularly thorough in Egypt and the desert offered a safe refuge. Some, driven out of the cities by the persecutors, sought refuge in the wilderness, liked the solitude, and remained there. Each of the above statements is true, and probably each contributed in some way to the growth of monasti-cism. They seem, however, to be occasions rather than causes. The basic cause for going to and remaining in the desert was the desire to live completely for God, a desire that was difficult of fulfillment in the still pagan atmosphere of the cities. Some ascetics had previously attempted to live in seclusion on the outskirts of the in-habited areas; this halfway measure proved in the main unworkable, and so the more zealous among them aban-doned the dwelling of men completely. Traditionally, the first hermit was St. Paul of Thebes (228-340) who fled to a remote mountain during the Decian persecution. St. Antony (250-356) was for a time a solitary hermit, but eventually a group of disciples gathered about him. Basically, these men were still her-mits, each living in his own ceil, giving hihaself to pri-vate prayer, reading, and manual work. Occasional dis-courses by St. Antony (and perhaps Mass) were the only occasions on which silence was broken. St. Antony was at heart a hermit, yet the needs of the Church twice called him to the active life. In 311 he left his retreat in order to encourage the victims of the persecution of Maximin, and about 338 he quitted his solitude in order to confer with St. Athanasius on means to defeat the Arian heresy. Between these two dates the desert had flowered: in the ),ear 325 the Nitrian Desert alone counted some five thousand men dedicated to God. Five years before this, another manifestation of the perfect life had appeared in Egypt: cenobitism, of which St. Pachomius (d. 348) is considered the initiator. His followers were not solitary hermits, nor were they inde-pendent hermits joined together by an accident of loca-tion; rather, they lived in common in subjection to ~he rule of the superior or abbot. Unlike some solitaries who neglected the sacraments, the Pachomian monks took part in Mass twice weekly, at one of which celebrations they communicated. The Pachomian rule tended to moderate some of the corporal austerities of the hermits, but it was withal quite severe. St. Pachomius was, it seems, the first to draw up a rule for monks. The great codifier of Eastern monasticism was not 'he, however, but St. Basil the Great (329-379). To his personal sanctity and firsthand experience with the dangers and advantages of monasticism, he added familiarity with the~ problems of rule, the grace of the episcopal office, a good education, and a keen intellect. His rule became the norm for Eastern monasticism, and in its broad lines at least is still followed today. More to our purpose, however, St. Basil's rule had an effect on the rule drawn up by St. Benedict in the sixth century. Before leaving the East completely, reference should be made at least in passing to the pillar saints, of whom the most famous was St. Simeon Stylites (d. 459). This singular expression of the perfect life had a brilliant but short-lived existence. Up until this time, monasticism had not developed much in the West. For the most part an importation from the East, it was, like much Eastern food, too highly seasoned for. the Western man: it did not suit Western climate, Western mentality, or Western man. Mention Should be made, however, of those who were more or less successful in forming monasteries after the Eastern fash-ion: Saints Hilary (315-367), Martin (c. 315-c. 399), Am-brose (339-397), Jerome (c. 347-419 or 420), Honoratus (c~ 350-430); and John Cassian (c. 360-c. 430).5 St. Augus-tine of ~Hippo (354-430) lived a common life with his clergy, but these were (to use a later terminology) can-ons regular rather than monks. ,~ Cassian is not usually recognized as a saint; this is probably a re-sult of his views in what has come to be known as the semi-Pelagian controversy. ÷ ÷ ÷ The Male Religious VOLUME 25, 1966 ÷ ÷ ÷ M~ A. Roche,~ C.M. REVIEW FOR RELIGIOUS 752 By the end of the fifth century, monasticism, already firmly established in the East, had begun to sink roots in the West, although its exact form had not yet been definitively established. Over the years monasticism would undergo many changes in the West; "but in its various ramifications it was to be the main channel through which new bursts of life were to find expression in the various churches which conserved' the traditions of the Catholic Church of the Roman Empire," ~ The institution had already been in existence over two hun-dred years by the time St. Benedict of Nursia (480-550) was born; the number of monasteries varied greatly from place to place at this date in the Ctiristian West, but the institution as such had gained ac.ceptance in the minds of men. The work of St. Benedict was not pre-cisely to introduce a completely new organism into the Western Church; it was more to reform and adapt an existing institution so that it might be viable and useful in his time and place. In drawing up his rule, St. Bene-dict apparently took the rule of St. Basil as a model, though he did not imitate it slavishly; rather, he modi-fied it in order to suit the needs of himself and of his followers. The judgment of Latourette on St. Benedict's rule is worth noting: ~ The rule of Benedict became standard in the West, probably because of i~s intrinsic worth. Pope Gregory the Great did much to give it popularity. It was taken to Britain by missionaries sent by Gregory from: Rome . In the seventh century it began to gain in Gaul. Charlemagne admired it and furthered its adop-tion. By the latter part,of the eighth century it was generally ac, cepted. No central organization existed for its enforcement and to bring uniformity. Each monastery was independent of ~very other." Modifications might and often were made in the rule by individual houses. Yet it became the model from which many other rules stemmed. In an age of disorder the Benedictine monasteries were centres of quiet and orderly livfng, communities where prayer, work, and study were the custom, and that in a society where prayer was ignored or was regarded as magic to be practised for selfish ends, where work was despised as servile, where even princes were .illiterate, where war was chronic. ,.Like other monastic establishments, Benedictine foun~lations tended' to decline from the high ideals setby the rule. Many were heavily endowed and in numbers of them life became easy and at times sCa'ndalous. When awakenings occurred, they often took the form of a re-turn to the rule or its modification in t.he direction of greater austerity. Even when the rule was strictly observed, the mon-astertes were self-centered and were not concerned with the sal-vation of the so~:iety about them, except to draw individuals from it into their fellowship.' Hdwever., the missionaries of the e Latourette, History o[ Christianity, p. 233. ' As it stands, this sentence is far too sweeping. The monks at this time (outside of mission lands) did not engage in parochial wo~'k; but the monastic priests did not refuse their ministration to those lay Western Church were predominantly monks. It was chiefly through them, although often at the initiative and under the protection of lay princes, that the faith was carried beyond its existing frontiers. Later, moreover, monks of the Benedictine rule became prominent in the general life of the Church and of the community as a whole,s The life [in the monastery] was orderly but was not unduly severe and was probably more comfortable than was that of the great masses of the population. Clothing and meals were simple but adequate, and special provision was made for the ill, the aged, the very young, and those doing heavy manual labour. There was to be fasting at regular times, but this was not the kind practised by the extreme ascetics . Much weight was given to humility. Provision was made for various degrees of discipline, from private admonition to physical punishment, ex-communication, and as a final resort, expulsion. The entire round of twenty-four hours was provided for, with eight services, one every three hours, and with .periods for sleep, including a rest early in the afternoon, for eating, and for labour . Silence was encouraged and was the rule at meals and after compline. . Stress was placed on worship b.y the entire community and directions were given for the services. There was a place for priests, for they were needed to say mass, but they were to obey the rule as fully as the lay monks. The rule was wisely designed for a group of men of various ages living together in worship and in work for the cultivation of the full Christian life as it was con-ceived by the monk? The spirit of the rule is perhaps best summed up by its author in the prologue when he wrote: Therefore we must establish a school of the Lord's service, in founding which we hope to ordain nothing that is harsh or burdensome?° Dorn David Knowles writes: ¯. if the Rule holds within it so much of th~ wisdom and ex-perience of the past, its anticipation of the needs of the future is even more striking. The ancient world, with its city life, its great seats of culture, its graded society and its wide and rapid means of communication, was rapidly disappearing. In the new world that was coming into being, the estate, the village, the district were the units; Europe, from being a single complex organism was becoming an aggregate of cells, bound to one an-other by the loosest of ties. St. Benedict lived in a society where the scope and opportunities of education, secular and theologi-cal, were yearly narrowing, and in which the numbers of the people who sought it. The monks also wrote works for the edification of the faithful and furthered the development of theology¯ Moreover, their example of selfless devotion to God had a salutary impact even on those who did not become monks themselves¯ Finally, an important part of the religious life was prayer for the benefactors, for the local clergy, for the civil government, for the conversion of pagans, and so forth. Even the most cloistered monk was solicitous for the salvation of the society about him. s Latourette, History o] Christianity, pp. 335-6. 9 Ibid¯, pp. 33,1-5. l° Justin McCann, "The Rule of St. Benedict," cited in Colman Barry, Readings in Church History, v. 1 (~Vestminster: Newman, 1960), p. 168. 4- 4- 4- The Male Religious VOLUME 25, 1966 4" M, ,4. REVIEW FOR RELIGIOUS educated were yearly lessening; a socie(y in.which the family, the farm;the estate was strong--a society continually threatened with extinction., by invasion, or (with) chaos, and which therefore needed above all some clear, simple, basic principles to which it might hold and rally . This suitability to the needs of the time was met at every level of life, by the monastery of the Kule . Only in the early centuries or backward countries of medieval times could such a community continue to be a norm, and it did not, in fact, long endure in its original com-prehensiveness . A full acknowledgment of the unique ex-cellence of the Ruie does not imply that it had no limitations. Such are inevitable in every code that bears the stamp of time and place . ~ Benedictinism was not without rivals in the West. There were the Eastern-type monasteries founded before the time of St. Benedict, most if not all of which were within the then existing boundaries of the Roman Em-pire. 12 Of more importance and more influence were the Celtic monasteries initiated both before and after the lifetime of the saint of Nursia. For the most part these monasteries were located in regions that had never been or were not at the time of foundation within the. con-fines of the Empire. This Celtic monasticism was il-lumined by a galaxy of brilliant saints like Columkil (521-597) and Columban (540-615), the latter of whom composed the rule that bears his name. Much shorter than the Benedictine rule, the Columban rule Was Orien-tal in spirit. (This is not so strange as it may at first appear: St. Patrick had been formed to the religious life in the Eastern-type Abbey of Lerins founded by St. Honoratus about 400 A.D. and the influence of, the East had remained strong among the Celtic Christians.) The Celtic rule was very severe: hours of prayer and of work were multiplied; discipline was strict, with corporal pun-ishment meted out even for slight faults,' Columban monks went to England and to the continent in great numbers and started monasteries--such as Ltixeuil, Bob-bio, and Saint Ga!l--which were of great importance in the Middle Ages. The C61umban rule produced spiritual giants; but conversely, it was made only for spiritual giants, not for ordinary men. By what seems to us a strange quirk, this very strict rule allowed great freedom ~Dom David Knowles, The Monastic Order in England (2nd ed~; Cambridge: Cambridge University, 1963), pp. 9-11. = No one rule predominated here. Rufinus had translated and abridged the rule of St. Basil; St. Jerome had put the rule of St. Pachomius 'into Latin. Some in the West drew up new rtiles: St. Honoratus of Lerins gave out certain constitutions which are no longer extant; we do, however, possess the Regula ad monachos and the Regula ad virgines of St. Caesarius of Aries (469-542) and also rules by Aurelianus, bishop of Aries from 546 to 551. See P. de Labriolle et al., "De la mort de Th~odose h l'fiiection de Gr~goire le Grand," v. 4 of Histoire de l'Eglise, ed. by Fliche and Martin (Paris: Bloud and Gay, 1948), p. 592. of travel, and this sometimes led to disorder. For a while both the Benedictine and Columban rules existed over large portions of Western Europe; but eventually the Celtic Rule was forced to yield: in England at the Synod of Whitby in 664, in the Frankish Empire at the Synod of Autun in 670. Only in Ireland.did the Celtic Rule manage to endure. Even there it was eventually replaced, though by the stricter Cistercian Rule rather than by the Benedictine Rule strictly so-called. Even in defeat the austere:Irish monks won half a victory. , The character of Western monasticism, influenced.to some degree by St. Columban, was affected even more by the saint'g Italian contemporary, Pope St. Gregory I (540-604). About the year 575, he converted his parental home on the Caelian Hill into a monastery (St. An-drew, s), and there lived as a simple monk until chosen abbot in 585. The, regime at St. Andrew's was Benedic-tine in spirit; perhaps it even followed the Rule of St. Benedict explicitly. At any rate, St. Gregory was himself formed according to the Benedictine ideal. Chosen as bishop of Rome in 590, six or seven years later he sent St. Augustine and other monks from St. Andrew's to evangelize" the Angles, Saxons, and Jutes in present-day England. His use of monks as missionaries undoubtedly effected a notable change in the Character of Western monasticism. Up until his time, Benedictinism had been basically a lay movement. In the mission lands, clergy were needed; and so most of the missionary monks re-ceived ordination. By the end of the Carolingian era, the great majority of monks were priests. Besides con-tributing to the clericalization of the monasteries, the missionary movement also fostered an activist strain in Western monasticism. From time to time this tendency would become prominent in the West; it is the more noticeable because such external work is much less en-couraged in Eastern monasticism. As the number of clerical monks increased, manual labor was relegated to servants, and the liturgy was lengthened. In 817 St. Benedict of Aniane attempted a monastic confederation, but feudal disorders hindered his work. The last half of the ninth and the first half of the tenth centuries were periods of great disorder in the civil and religious fields. Civil wars; invasions by Northmen, Muslim, Magyars; lay patronage; and so forth contributed to the breakdown of civil government, to the physical destruction of numerous monasteries, and to the relaxing of morals, both within and without the monasteries. In the second half of the tenth century, a great re-awakening occurred in the Western Church. Of major importance was the reform of Cluny, initiated by. its ÷ ÷ ÷ The Mal.e,~Re.ligious VOLUME 25~ 1966 M. A. Roche, C.M. REVIEW FOR RELIGIOUS first abbot, St. Berno (850-927) in 910 and continued for some two and one half centuries by a series of outstand-ing and long-lived successors. An important innovation in the Cluniac reform was its centralizing tendency. Dur-ing the years after 910, many monasteries placed them-selves under the aegis of Cluny. The Cluniac regulations as eventually in force under St. Odilo (abbot from 994 to 1049) suppressed the title of abbot for heads of sub-ordinate houses; in charge of these lesser foundations were priors, subjected to the sole rule of the abbot of Cluny. By the beginning of the twelfth century, the num-ber of subordinate houses had risen to three hundred, the number of monks to ten thousand. Next to Rome, Cluny was regarded as the ecclesiastical center of Europe. Equally important to the monastic renewal was a movement, largely successful, to free the monasteries from the control of local lay lords and diocesan bishops. This question of exemption is a very involved affair, but it seems good to present a summary of the chief develop-ments in order that we may view with objectivity the events of the tenth and later centuries.13 The early monks, usually far removed from the cities (and from the bishops resident there), tended to develop independently of the hierarchy. The cenobitic life, more-over, demands a certain independence for the superior, or else he is superior in name only and powerless to lead his monks. Hence a certain tension developed between the legitimate abbatial desire for independence, and the likewise legitimate episcopal concern lest diocesan dis-cipline be subverted. The oldest extant conciliar legislation regarding monks and domestic ascetics goes back to the fourth century. The Council of Gangra in Paphlagonia (c. 340- 350) issued a series of anathemas against false ascetics; a council at Saragossa (380) speaks of the cleric who be-came a monk out of a spirit of pride and makes provi-sion for religious profession and veiling of virgins.14 Im-portant here is the fourth canon of the Council of Chalcedon (451): Those who lead a true and sincere monastic life ought to en-joy due honor. Since, however, there are some who, using the monastic state as a pretext, disturb the churches and the affairs of state, roam about aimlessly in the cities, and even undertake to establish monasteries for themselves, it is decided that no one shall build or found a monastery or a house of prayer without the consent of the bishop of the city. It is de.cided furthermore that all monks in every city and country place shall be subject to 13 The following remarks on exemption are taken for the most part from E. Fogliasso, "Exemption des religieux," Dictionnaire de droit canonique, v. 5, col. 646-51. 1, Hefele-Leclercq, Histoire des Conciles, v. 1.2 (Paris: 1907), pp. 1029-45; 986-7. the bishop, that they love silence and attend only to fasting and prayer, remaining in the places in which they renounced the world; that they shall not leave their monasteries and burden themselves either with ecclesiastical or worldly affairs or take part in them unless they are commissioned to do so for some necessary purpose by the bishop of the city; that no slave shall be received into the monasteries and become a monk without the consent of his master. Whosoever transgresses this decision of ours shall be excommunicated . ~ Though the text seems to subject the monks without any restriction to the local bishop, E. Fogliasso comes to a different conclusion. In his opinion, the council merely stated the general principle that monks are sub-ject to the bishop but did nothing to revoke the various customs which in practice limited episcopal control, The council did not annul the authority of abbots, nor did it reserve to the bishop the choice of the abbot, nor did it regulate the administrative relations between monastery and diocese; all of these continued in the same way as beforehand. In short, .relations between bishop and monks were not yet precisely regulated. The Council of Chalcedon had dealt chiefly with problems of the East rather than of the West, and there were comparatively few Western bishops in attendance. Hence the canons did not impress the Western bishops with their urgency; just four years after Chalcedon a council was held in Aries which, among other concerns, regulated the relations of bishop and monks. Without saying so in so many words, the council in effect held that the bishop was to regulate the external activities of the monks, while the monks were independent of the bishop in their internal affairs. This division of control (which later became normative in the West) was not ac-cepted everywhere immediately. Some particular coun-cils, especially the African, gave to the monks a very great liberty; other councils subjected the monks more strictly to the bishop. With St.: Gregory I, the concept of the regimen inter-num became more precise. St. Gregory desired that the internal independence of the monasteries be preserved, particularly in the choice of the abbot and in temporal administration. A short time later, in 628 to be exact, Pope Honorius I (625-638) went much further: he re-moved the monastery of Bobbio (founded near Milan in 613 by the wandering Celt St. Columban) completely from the jurisdiction of the local ordinary. Monasteries in Benevento (714 and 741) and Fulda (751) were granted exemptio.n by the Apostolic See in the next century. About this time, another current of events was leading a~ H. H. Schroeder, Disciplinary Decrees o] the General Councils (St. Louis: Herder, 1937), p. 92. -I. ÷ ÷ The Male Religious VOLUME 25, 1966 757 ÷ + + to or at least facilitating exemption from the bishop: the so-called "gift to St. Peter." 16 Pious laics would found a monastery and then give it to St. Peter, repre~ sented by his vicar in Rome. The prestige of the Apostle and of his vicar were so great, it was hoped, that no king, bishop, or lesser person would dare seize the foundation for his own ends. A few examples of this occur in Italy in the eighth century; in the ninth cen-tury, the custom crossed over the Alps.17 In this period, too, certain lay persons were persuaded to abandon the dominium that they had acquired over religious houses. In virtue of this and in virtue of the above mentioned donation to St. Peter, many monasteries succeeded in avoiding or in freeing themselves from lay control. This independence from local lay control must have also en-couraged the monks to seek exemption from the reli-gious control of the local ordinary. After this long digression to obtain the background, we return to Cluny; at its foundation in 910 it was do-nated to St. Peter; a few years later (912) it was given exemption from episcopal authority by Pope Anastasius III. This exemption it communicated to all the monas-teries subject to it, in virtue of a special papal concession given in order that the reform work of Cluny might be furthered. Toward the end of the tenth century, the question of exemption became more difficult. Many monks felt that the local bishop was not respecting their rights: he would demand the fulfillment of unjust and unreason-able conditions before he would perform the services for which only he had the power and jurisdiction. The bishops on the other hand claimed that the monks were exceeding their rights and privileges: disparaging the prelates, absolving from censures when they had no au-thority to do so, and so forth. In the pontificate of Pope Gregory V (996-999), exemptions multiplied both in number and in extension. Cluny was the beneficiary of further privileges: no one, not even the local ordinary, could enter the monastery to ordain without the permis-sion of the abbot, and the abbot could invite any bishop to ordain his men without even consulting the ordinary of the place. As a result of these and similar privileges, the great abbeys succeeded from the beginning of the eleventh century in freeing themselves completely from the authority of the diocesan bishop. This exemption soon characterized all the monastic orders. ¯ M. A. Roche~ REVIEW FOR RELIGIOUS 10 Emile Amann, "L'Eglise au pouvoir des laics," in v. 7 of Fliche- Martin's Histoire de l'Eglise (Paris: Bloud and Gay, 1948), pp. 343-64. 1~ It should be noted that this donation referred to the temporalities of the abbey; it had nothing to do with withdrawing the monastery from the spiritual jurisdiction of the local ordinary. Other centrally organized Benedictine groups came into existence after Cluny: the Camaldolese founded about 1015 by St. Romuald (950-1027); the Vallombro-sians begun about 1038 by St. John Gualbert (958- 1073). Distinct from these were the more eremitical Carthusians initiated about 1084 by St. Bruno (1030- 1101); to them Innocent XI in 1688 gave the supreme compliment: "Cartusa nnmqnam reformata, quia num-quam deformata." In the twelfth century, the leadership in vigorous, creative monastic life passed from Cluny to Citeaux, established in 1098 by St. Robert (1029-1111). The dis-tinctive features of this new Benedictine movement in-cluded: (a) white rather than black habits; (b) a strong insistence on the observance of poverty; (c) the establishment of monasteries far from the haunts of men; (d) a lessening of liturgical prayer and an increase of private prayer; and (e) a provision for uniting all the houses together into an integrated order, the first of its kind and precur-sor of many others. The houses of the older Cluniac reform were theo-retically under the control of the motherhouse, but they soon became too numerous for one abbot to rule. In the Cistercian system each monastery retained a large degree of autonomy, but there were also certain unify-ing factors. Identical service books were provided for all houses; each abbey was visited annually by the abbot of Citeaux or by the abbot of one of the four other oldest foundations (La Ferte, Pontigny, Clairvaux,18 Mori-mond); every year all the abbots assembled at Citeaux in a general chapter in order to maintain unity and mu-tual charity and to take such legislative and disciplinary actions as might be necessary. The Cistercians are usu-ally credited with the introduction (or better, reintro-duction) of laymen into the monastery. In Cluny and its dependent houses, all monks were clerics and took part in choir; manual labor was done by serfs. The Cister-cians admitted to tI~e habit such as were nnwilling or unable to become choir monks. These non-choral reli-gious were called "conversi" or lay brothers; they did the manual work of the monastery and were complete though subordinate members of the monastic family. Though Citeaux at first refused exemption from episcopal authority, it later accepted that privilege. As with Cluny, the primitive fervor of the Cistercians is Clairvaux was made famous by its abbot St. Bernard (1090-1153), the most influential ecclesiastic of his time. The Male Religious VOLUME 25, 1966 759 4. 4. 4. M. ~. Roche, .M. REVIEW FOR RELIGIOUS '760 gradually waned. The downfall of the order has been attributed to internal disorder around the beginning (1378) of the Great,Western .Schism; self-willed abbots abused local autonomy, capitulated to national differ-ences, and allowed frequent exceptions to the rule. Learning came into prominence, flesh meat was allowed, wealth .and pomp entered in. Efforts to restore pristine observance broke dowm with the cessation of general chapters in 1411 during the Great Western Schism. The order later split into congregations more or less dis-tinct. ; Thus far this article has limited itself to the monastic life. It should be noted that the influence of the monastic life upon the non-religious clergy has been profound. It is perhaps not too much to say that clerical celibacy be-came morally necessary in the West in order to main-tain the prestige of the parochial clergy against odious comparison with monks. The more zealous ~ among the non-monastic clergy have always been eager to borrow such elements of religious observance as would be com-patible with their duties. It may be that the direct in-fluence of the Cluniac reform upon the secular clergy has been exaggerated; but undoubtedly the spiritual success, of Cluny suggested the advantage of cooperative effort in promoting one's individual holiness and~ in furthering reform on a broader scale. Up until the time of Gregory the Great, it will be recalled, monasticism was chiefly ~a lay movement; few clerics were involved. The only place in which there was a number of clerics was in the city, for only the city needed the services of more than a few ministers. Those clerics who lived together in a city under a rule (usually with their bishop at the head) were' not known as monks; later they would be known as canons regular. The credit for organizing the first body of ministers in the common life is usually given to St. Eu~ebius of Vercelli (d. c. 370), though the influence of St. Augustine (354- 430) in this field was much more profound. At the time of the barbarian invasions, the canonical life as well as many other Christian practices suffered greatly; in fact the next great man whose name is strongly associated with the canonical life is St. Chrodegang of Metz (700- 786), who is considered the proximate founder of the canonical life in the Teutonic West.19 His ideal was to lOThe canons were distinguished from the monks by their es-sentially pastoral orientation, The canon was basically a member of the pastoral clergy who followed a rule and lived in common with others of like mind in order to sanctify himself and to make.his work mo~e effective. The monk, on the other hand, became a monk not in order to minister but in order to seek God; if he later became a priest and did work among the people, this was not an essential part of his vocation as a monk. combine the apostolate to the laity with the practice of monastic asceticism; he therefore adapted the rule of St. Benedict to the life of the parochial clergy, prescrib-ing a common dwelling, common table, and common dormitory. Chanting of the Divine Office was to take place at fixed hours. It is uncertain why these men were called "canons." Perhaps it was because their names were inscribed on a "canon", that is, on a list; or maybe because they re-citedthe horae canonicae; maybe because they lived ac-cording to a canon or rule. Their institute was especially (and perhaps uniquely) suited to churches where many priests were attached. Though the institution of canons did considerable good for'a while, it had within itself a cancer which would destroy it: the absence of a rule of poverty. Archbishop Gunther of Cologne about the middle of the ninth century authorized his canons to use and administer the ecclesiastical revenues at will, and very soon the common life ended for those canons. Other groups of canons followed the example of Co-logne, and by the end of the ninth century there were few canons still living the common life. Those canons who lived in private dwellings but still were attached to the cathedral or collegiate churches came to be known as secular canons (which is almost a contradiction in terms); those canons who continued to live the common life were known as regular canons (which is almost redundant). In the eleventh and twelfth centuries there occurred a great revival among the canons, as elsewhere in the Church; in many secu-larized cathedral and collegiate chapters, canonici saecu-lares began to live the common life again and thus be-came canonici regulares2°. The best known group of canons regular are the Premonstratensians~ founded about 1120 by St. Norbert (1080-1134). They remained subject to the local bishop, rejecting all exemption un-til the fifteenth century. A second group is the Canons Regular of St. Victor, formed in 1108 by William of Champeaux (1071-1121). There were in addition many loosely knit bodies of Canons Regular of Saint Augustine, usually of diocesan proportions; they numbered some four hundred housesby the sixteenth century.21 The age of the Crusades produced the next species of religious observance: the military orders, which com-bined practices of the monastic life (including the three vows) with the chivalry of knighthood. The government ~o Karl Bihhneyer, Church History, trans. Victor E. Mills, v. 2 (Westminster: Newman, 1963), p. 222. ~The Canons Regular of St. Augustine are to be distinguished from the Hermits of St. Augustine later fused by papal authority into the Augustinian Friars. 4. 4. 4- The Male Religious VOLUME 25, ~966 761 ÷ ÷ ÷ M. A. Roche, C.M. REVIEW FOR RELIGIOUS 762 of these military orders was,, as may be expected, strongly centralized; only the general chapter could limit the power.0f the grand master. The Knights of St. John or Hospitalers were organized around a hospital in Jeru-salem by a knight named Gerard (d. c. 1120). Succes-sively removed to Rhodes and Malta, they still survive. The Knights Templar were formed at Jerusalem in II19 ,by Hugh of Payens and seven other French knights. Like the Knights of St. John, they defended the Holy Land with courage; they were, however, sup-pressed by Pope Clement V in 1312. The Knights of St. Mary were instituted at Acre around 1198; eventually they became preponderantly German (whence the name Teutonic Knights), and moved their field of operations to the Baltic. In 1525 the grand master Albert of Brandenburg secularized the order's holdings, erected them into the hereditary Duchy of Prussia, and. became a Lutheran. Even though a Protestant as well as a Catho-lic branch of the order survived, for all practical pur-poses the order was dead. Other knightly orders existed ~n the Iberian peninsula. These military orders had a relatively brief existence; of far greater importance to the history of the Church are the mendicant orders which next appeared: The emergence of the me0dicant orders was associated with the growth of cities in Western Europe. By the thirteenth cen-tury, that part of the world was beginning to move out of the almost exclusively agricultural economy which had followed the decline of the Roman Empire and the disappearance of the urban civilization that had characterized that realm. Cities were once more appearing. It was to deepening the religious life of the populace of the cities and towns that the friars devoted much of their energy. Most of the monasteries had chosen solitude and centers remote from the contaminfiting influences of the world. In contrast, the mendicant orders sought the places where men congregated and endeavoured to bring the Gospel to them there. The older monasteries were associated with a prevailing rural and feudal ,milieu. The mendicant orders flourished in the rapidly growing urban populations,m The mendicants are usually listed as four: the Car-melites whose foundations were laid in 1156; the Franciscans begun by St. Francis of Assisi (1181 or 1182- 1226) and given tentative approval in 1210; the Order of Preachers instituted by St. Dominic (I170-1221) and approved in 1216; the Augustinians, amalgamated and formed as an order only in 1256.28 Sometimes the list of mendicants is expanded in order to include the Ser-vites: established in 1223 by seven youths from aristo-cratic Florentine families, the group was constituted an = Latourette, History of Christianity, p. 428. = The order formed in 1256 was composed of preexisting congre-gations, one of which had been founded by St. William about 1156. order in 1240, although final approval did not come un-til 1304. The largest of the mendicant groups owes its origin to St. Francis of Assisi. He wrote a rule for his followers in 1221, and a second one in 1223. After his death, the friars (First Order) split, chiefly on the question of pov-erty, into the Observants and Conventuals. The Second Order developed from the little group of women headed by St. Clare. The Third Order, established in.1221 under the name of the Brothers and Sitters of Penance, de-veloped into the Third Order Secular '(persons living in the world), the Third Order Regular, and numerous other tertiary organizations basing themselves on the Franciscan rule. The friars of the various orders quickly spread and rapidly attracted large numbers of members. Perhaps this Was due to the fact that they combined in an obvi-ous way the love of God (as' did the monks) with service to others. This growth b~ought the mendicants into re-peated conflicts with the secular ~lergy. The friars were by the nature of their institute destined to go°and to minister to the people everywhere. To do this, they needed exemption from the diocesan bishops, exemp-tion that was not local (as in a monastery), but personal. This exemption the popes gladly gave, for they saw 'in the friars a most powerful aid in the work of reform. During the fourteenth century, the Brothers of the Common Life, a congregation of laymen without vows under the leadership of Gerard de Groote (1340-1384) did much to revitalize education. They attempted to combine a thorough Catholic training with the new classical curriculum. Despite their work and despite the presence of some religious saints, the fourteenth~ century was in general one of decline among monks, canons, and mendicants. In the years around 1350, the Black Death took a heavy toll among the more zealous; While in some lands religious life recovered, in many places the de-terioration in discipline and morals seems to have been especially marked in the latter part of the fourteenth and in the fifteenth centuries. Besides the Brothers of the Common Life, only a few small religious groups were founded. There were nevertheless some attempts at re-form among the Franciscan groups and among the Dominicans. The Augustinian friars experienced a re-form in certain countries; it was to an Observant friary that Martin Luther would apply. The Carmelites un-derwent a reform movement in Italy about 1413, but this gradually spent itself. In general, these pre-Triden-tine reforms lacked thoroughness and permanency. At the time of the Reformation, consequently, many religious houses were in a low spiritual state and their ÷ ÷ The Male Religious VOLUME 25, 196~ 763 + + + M. A. Roche, C.M. REWEW FOR .~ELm~OUS 764 members were unprepared to meet the attractions of Protestantism. The list of those who embraced the new religion included many priests and nuns. Reform came, though somewhat late, to the older or-ders. The Dominicans, less in need of moral than in-tellectual renewal, were given impetus in the latter field by Cardinal Cajetan (1469-1534). The Franciscans were again reorganized (in 1517) into Conventuals and Ob-servants; a later offshoot of the latter group is the Capuchins. The Augustinians were reformed by their general, Giles of Viterbo (d. 1532). The work of renewal undertaken on behalf of the Carmelites by St. John of the Cross (1542-1591) and St. Teresa (1515-1582) re-sulted in the separation of the new Discalced Carmelites from what came to be called the Calced Carmelites. Re-form was also undertaken with more or less success by the Benedictines,~4 Camaldolese,~5 Ciste~'cians,2~ Canons P,.egular,"-'7 and other groups. Before the opening of the Council of Trent (1545- 1563), the reform movement in the Church had pro-duced a number of new institutes. Prominent among these are the clerks regularY8 Included in this group are the Theatines founded in 1516 by St. Cajetan of Thiene (1480-1547); the Barnabites initiated in 1532 by St. An-thony Zaccaria (1502-1539); and the Somaschi begun in 1532 by St. Jerome Aemilian (1481-1537). The most important of these pre-Tridentine founda-tions was the Society of Jesus begun in 1540 by St. Ig-natius of Loyola (1496-1556). The Society had many unique qualities, so that some feel that it should be classified not as an order of clerks regular but in a sepa-rate classification.-~9 Among the distinctive features of the Jesuits were: (a) a two-year novitiate; (b) the deferral of profession for ten, fifteen, or more years after the novitiate; .-4 A reformed cmlgregation of Benedictines that received papal ap-proval in 1604; an offshoot of this reform is the later Congregation of St. Maur. = Paolo Giustiniani (1475-1528) worked to restore the primitive spirit of the Camaldolese. -~ A reformed group of Cistercians (the Feuillants) arose in France under the leadership of Jean de la Barri~re (1544-1600). In 1662 Ar-mand de Ranc~ (d. 1700) initiated the reform of La Trappe. -~ Peter Fourier (1565-1640) worked to renew the canons regular in Lo~:raine. ~ The clerks regular are distinguished from (a) canons regular, in that the clerks do not have Office in choir in order to have more time for the ministry; (b) monks, in that they are pastorally oriented; (c) mendicants, in that they do not subsist from alms and do not recite the choral Office; and (d) secular priests, in that that they live a com-mon life with vows. -~ Ricardo Garcia Villoslada, Historia de la lglesia Cat61ica, v. 3 (Madrid: 1960), p. 827. (c) the division into the professed of the four vows (a minority who take solemn vows); and the ordinary members, coadjutors spiritual (priests) and coadjutors temporal (lay brothers); (d) the great power of the superior general; (e) a fourth vow of obedience to the Roman Pontiff; and (f) the elimination of the choral Office. The members of the Company wore no garb other than the ordinary dress of secular clerics; made much of study; and engaged in works of education, mission; and controversy. They were ch.iefly responsible for halting the further spread of the Reformation; indeed, they often succeeded in winning back regions that had fallen to Protestantism. Especially noteworthy .were their works in the foreign missions. After much delay, the Council of Trent finally opened in 1545. Besides the many other pressing problems, the Council fathers interested themselves also in the ques-tion of religious orders. By this time exemption had grown so universal that it created administrative chaos in the Church. The council decided what the local or-dinary could do in regard to regulars jure ordinario, jure delegato and utroque simul jure. Thus, for exam-pie, a bishop was empowered to punish regulars for crimes committed outside the house, if his superiors failed to act, and so forth, In general, Trent preserved the internal autonomy of religious, but subjected them to the authority of the local ordinary in all ministry to the bishop's people and in all things looking to the common good of the Church. After the Council of Trent, a new type of clerical life became exceedingly popular: that of secular priests liv-ing in common but not bound by vows.s° One of the earliest of these groups was the Oratory founded in 1564 by St. Philip Neri (1515-1595). The members of the ora-tory lived together without vows, retained their own property, and provided for their own needs except for lodging. The superior was more a chairman than a ruler, since no public act could be decided without the approbation of a majority of the members. Each house was independent, although the personal influence of St. Philip was very great. In France, Pierre Cardinal de B~rulle (1575-1629) organized a French oratory on the principles of St. Philip, though the independence of each house was re- ~o These priests resemble the canons of the time of St. Chrodegang in that they are priests living in common without vows. The canons of St. Chrodegang were almost all in the parochial ministry; the newer groups, on the other hand, engage in a great variety of works: parishes, schools, seminaries, domestic missions, foreign missions, and so forth. + + + The Male Religious VOLUME 25, 1966 765 ÷ ÷ ÷ M. A. Roche, .M. REVIEW FOR RELIGIOUS 766 placed by a type of federation. Similar groups were the Oblates of St. Ambrose initiated in 1578 in Milan by St. Charles Borromeo (1538-1584); the Doctrinaires begun in 1592 by Caesar de Bus (1544-1607); the Lazarists or Vincentians" founded in 1625 by St. Vincent de Paul (1581-1660); the Sulpicians begun in 1642 by Jean- Jacques Olier (1608-1657); the Eudists formed in 1643 by St. Jean Eudes (1601-1680); the Paris Foreign Mis-sion Society organized in 1660 at Paris by Pope Alex-ander VII (1599-1667). After the Council of Trent there also arose new com-munities of religious who differed from the newer com-munities of secular priests in that they took the usual three vows of religion, and from the older orders in that these vows were not solemn but simple.The great ma-jority of post-Tridentine religious groups are of this type. Among them are the Camillans organized in 1584 by St. Camilhls de Lellis (1550-1614); the Passionists begun in 1737 by St. Paul of the Cross (1694--1775); the Redemptorists started by St. Alphonsus Ligouri (1696- 1787); the Company of Mary initiated by St. Louis Marie de Montfort (1673-1716). The above congregations were composed chietly of priests; St. John Baptist de la Salle (1651-1719) organized abont the year 1684 a congrega-tion of non-clerics, the Brothers of the Christian Schools. Despite these new foundations and despite the re-newal of the older orders, the religious life began to decay ;~gain during the second half of the eighteenth cen-tury. Gallicanism, Josephism, Jansenism, and subservi-ence to the king seriously weakened Catholic life in gen-eral and reached even into religion. The suppression of the .Jesuits by Pope Clement XIV in 1773 temporarily removed the Society from the scene; the French Revolu-tion and the Napoleonic era dealt harshly with com-munity life in what remained of Catholic Europe. The one other area of ltourishing religious observance, Span-ish America, lost most of its monasteries and convents during the wars for independence and the subsequent years of turmoil. In 1815, then, the religious life among clerics had to ;i large degree disappeared; but the nineteenth century witnessed an extraordinary revival. The Society of Jesus (granted some sort of recognition in 1801) was restored to the whole world in 1814. The Benedictines--their houses reduced to about thirty--took on new life. Not the least of their contributions was the impetus given to liturgical study and liturgical worship by Dora Gu~r-anger. The Cistercians reopened many old monasteries and made new foundations. The Dominicans acquired fresh vigor--the name of Lacordaire. is important here-- and qnickly accepted the invitation of Leo XIII to re- vive the philosophy of St. Thomas Aquinas. The Fran-ciscans were again reorganized in 1897. Numerous new institutes of clerics arose, almost all (if not all) congregations with simple vows. St. ,John Bosco (1815-1888) begafi the Salesians; Blessed Peter Julian Eyniard (1811-1868) started the Priests of the Blessed Sacrament. The Congregation of the Immacu-late Heart of Mary (1841) of Venerable Frances Lieber-mann merged with the Fathers of the Holy Ghost in 1848; William Chaminade initiated the Marianists around 1815 or 1816; in 1816 Eugene de Mazenod founded the Oblates of Mary Immaculate; in the same year Jean Claude Marie Colin (1790-1875) began the Marists. Blessed Vincent Palotti (1798-1850) about 1835 formed the Pious Society of the Missions, soon called after him the Pallotine Fathers; two existing groups united in France in 1842 to form the Congregation of Holy Cross. In 1898 the Anglican Father Paul Francis established the Society of the Atonement; in 1908 he and most of his followers were received into the Church. Several new congregations of religious clerics with simple vows were initiated solely or primarily for work on the foreign missions. Among these are the Congrega-tion of the Immaculate Heart of Mary begun in 1863 by Theophile Verbiest in Belgium; the Society of the Di-vine Word inaugurated in 1875 by Arnold Janssen; the Mill Hill Fathers, started in England in 1866 by Her-bert Cardinal Vaughan. In addition to the above religious congregations, sev-eral societies were formed for priests living in commu-nity without vows: the Precious Blood Fathers started in 1815 by Gaspar del Bufalo; the Paulists formed by Isaac Hecker (1819-1888); the Maryknoll Fathers established in 1911 by James Walsh and Thomas Price; the Joseph-ite Fathers inaugurated in 1893; the White Fathers be-gun by Charles Cardinal Lavigerie in Algiers in 1868. As this paper draws to a close, perhaps it will be help-ful to give a panoramic view of the religious life as we have it today in the western Church. The modern canoni-cal organization of the religious life is divided into the orders (in which solemn vows are pronounced) and con-gregations (in which simple vows are taken). Included among the orders (in their order of precedence) are: (a) canons regular, for example, the Canons Regular of St. Augustine at St. Maurice, Switzerland; (b) monks, such as Benedictines, Cistercians, and so forth; and (c) other regulars, such as mendicants (Franciscans, Dominicans, and so forth) and clerks regular (Barnabites, Jesuits, and so forth). ÷ ÷ ÷ The Male Religious VOLUME 25, 1966 767 + + M. A. Roche, C.M. REVIEW FOR RELIGIOUS 768 Among the congregations aye the Passionists, Redemp-torists, Salesians, and most of the newer groups. Somewhat like the congregations are the societies of secular priests living in common without vows: Sulpi-cians, Vincentians, Maryknoll, Paulists, and so forth. It seems fitting here to add a word about secular in-stitutes. They are societies, whether clerical or lay, whose members profess the evangelical counsels in the world in order to attain Christian perfection and to ex-ercise a full apostolate. Though these institutes are still in the embryonic stage, they show much promise [or the future. A treatment of these, is beyond the scope of this article, but it is interesting to note that they are somewhat akin to (though better organized than) the groups of domestic ascetics of the first century. The wheel has returned to its starting place. At the end of this article, it seems appropriate to list some conclusions that may be drawn from a study of the historical aspect of religious life.al (1) The practice of the evangelical counsels with or without vows has always been esteemed in the Church; moreover, it has a necessary.role to play. (2) As a general rule, religious orders increase in power between general councils as a result of papal grant. During general councils, religious usually lose power as a result of episcopal action. (3) A good criterion for the vitality of the Church in any period or in any area is the vitality of the religious (and especially of the monastic) observance. (4) Every approved form of religious life gives wit-ness to a special attribu'te of God or to a special truth that needs emphasis. The monk, for example, witnesses to the absolute primacy of the supernatural; the Domini-can to the wisdom of God; the Franciscan to the neces-sity of detachment and to the joy of the Christian life; the Mayknoller to God's universal salvific will, and so forth. In addition to this basic emphasis, most religious engage in work for the people. At times it may seem that a par-ticular form of religious life is today not the most efficient type for external work; perhaps, for example, the choral Office or prescribed manual labor or the vow of poverty may hinder to some degree the work of the ministry. This does not mean, however, that a seemingly less efficient group should be allowed to die; nor that it ought to change its nature radically. Every religious group still serves a most useful purpose in the Church by witnessing to its basic orientations. In the case o[ those who vow = Some of these points were made by Pope Paul VI in his allocu-tion, Magno gaudio, of May 23, 1964, treating of the religious life; an English translation of the allocution can be found in REVIEW FOR RELIC~OUS, V. 23 (1964), pp. 698-704. poverty, for example, their profession of detachment is of great value to the Church and ought not to be aban-doned lightly. (5) As a corollary to the foregoing, it can be said that religious orders and congregations ought to adhere as closely as possible to the spirit given them by their founders, for only then can they give the witness for which they were created. A further corollary is that there is need for a periodic examination of conscience by every order and congregation to see whether it has really kept its original orientation. (6) The history of religious life is not necessarily an e~colution from a less perfect to a more perfect form. A particular form appears because changed conditions have called for a new mode of religious observance. Thus the monastery (and it alone) was ideal in the agrarian society of the early Middle Ages; there was in fact little call for wandering friars. The reurbanization of Europe in the eleventh and twelfth centuries did not necessitate the abandonment of monasticism; but it did call for another expression of the religious life, and the friars appeared. (7) As a corollary of this, it is quite possible that mod-ern times demand new types of religious life, types which up till now have not been tried. It is also quite possible that these new forms will have a difficult birth, that some attempts will be premature and abortive. Only time will tell. In the past, certain representatives of es-tablished forms of the religious life have with the best of intentions attempted to thwart men seeking to estab-lish newer forms of religious observance. It would be a tragedy if today we repeat these errors of the past. It would be far better if the established orders, congrega- ¯ tions, and societies would assist these new attempts with their counsel, encouragement, and prayer. Love of one's own institute ought not to blind a man to the fact that there are other ways of serving God. We know that God is wonderful in His saints; He is also wonderful in the variety and holiness of religious life. The Male Religious VOLUME 25, 1966 769 SISTER TERESA MARGARET, O.C.D. Updating the Cloister ÷ ÷ ÷ Sister Teresa Margaret, O.C~D,, writes from the Carmelite Mona-stery; Bridell, (~ar-digan; Wales. REVIEW FOR RELIGIOUS We have reached a turning point in history, it would seem, when the world is taking a new path and when, in the words of the late Cardinal Suhard, "the greatest mis-take the Christians of the twentieth century could make would be to let the world develop and unify itself with-out them." In saying this, the cardinal was urging the Church to emerge from her closed circle and become immersed in the activity of the world. But his words apply no less to the necessity of the religious "emergence" by shedding the inhibitions and barnacles of centuries. Adaptation and Renewal. Cardinal Suenens and other notable writers on the subject of religious reform have confined their suggestions and criticisms, to the active apostolate, specifically excluding the enclosed orders of ~women from their remarks. This has been interpreted in many cloisters as indicating that in our case no updat-ing was necessary, either because our customs and the externals of our life were "changeless" (which, in effect, merely means that they have not changed since the sixteenth century), or because they are so perfect in themselves that they stand in no need of renewal-- which sounds like the stock formulation of Pharisa-ism. Glosses traditionally applied to the monastic life as an anticipation of heaven or a continuation of the Gospels should be taken for what they are--metaphors --and not lead cloistered religious to believe that they form a privileged elite of humanity, a class of Christian different from and superior to all others. Everything human changes with time except human nature itself; and in a world subject to continuous alteration; it would indeed be a rare individual or community that stood in no need of renovation. Any lingering doubts on this score should be dispelled by the Decree on the Adaptation and Renewal of the Religious Life promulgated by Paul VI on October 28, 1965: The adaptation and renewal of the religious life includes both the constant return to the sources of all Christian life and to the original spirit of the institutes and their adaptation to the changed conditions of our time. [but] even the best adjust-ments made in accordance with the needs of our age will be in-effectual unless they are animated by a renewal of spirit . Therefore let constitutions, directories, customs books, books of prayer and ceremonies and such like be suitably re-edited and, obsolete laws being suppressed, be adapted to the decrees of this sacred synod . Papal cloister should be maintained in the case of nuns engaged exclusively in the contemplative life. However, it must be adjusted to conditions of time and place and obsolete wactices suppressed? External Reforms 1. Enclosure. A recently published symposium entitled Religious Orders in the Modern World2 contains as the last and longest contribution a survey of practical aspects of renewal made by the Bishop of Arras, Mgr. Gerard Huyghe, a couple of years ago. Bishop Huyghe does not limit himself to criticisms of outmoded customs, and dress that hamper the exercise of the active apostolate but turns his searchlight also upon the cloister. Present forms of enclosure, he rightly says, are a legacy from' the Middle Ages, grilles, curtains, and turns being, "doubtless a survival from the long period of Moslem domination over the Iberian peninsula," a weight of custom that is purposeless and ridiculous in this age. Certainly it is advisable for [cloistered] nuns to live entirely apart from the world--partly for protection against the noise of the world, and as a defense against the temptation to go out too much; but mainly as an unequivocal sign that they have chosen to offer their services gratuitously to praise God in the Church's name. But all external signs of such enclosure should be ruth-lessly eliminated, and the law on enclosure for nuns should be brought into harmony with the law on monks' enclosure, which is much more humane and has more respect for the dignity of the person . Canonical penalties like excommunication should be abolished, because they are a threat to none but the scrup-ulous; 8 I would like to make it clear at the outset that in relegating grilles and prison bars to the category of "obsolete practices" which the decree recommends should be "suppressed," I am in no way championing claustral emancipation in the sense of more contact with the secular world, or any mitigation of the monastic need for withdrawal and rules of silence and solitude. But it is a poor form o~ "aloneness with God" that can be enforced only under lock and key. If one has not already erected a cloister of the heart, no multiplying of bolts and veils will provide the necessary withdrawal, which is something essentially interior. No, my reasons ~ Decree on Adaptation and Renewal of Religious Life, nos. 2, 3, 16. -" Geoffrey Chapman (ed.), Religious Orders in the Modern World (London: 1965). ~ Ibid., p. 156. Updating the Cloister VOLUME 25, 1966 771 + Sister Teresa Margaret REVIEW FOR RELIGIOUS for assuming the grille to be obsolete are all strictly utilitarian. It hinders vocations, creating antagonism and an entirely false and unhealthy conception of the con-templative life in the modern generation; it causes un-told and unnecessary suffering for parents; and it serves no useful purpose. If I wanted to get out of this cloister tomorrow, I could achieve it with the greatest of ease and without any need to make a dramatic nocturnal escape over the wall. It is anti-feminist discrimination that presumes no woman may be trusted except under lock and key and constant supervision, else why are regulations for enclosed men so different? It is shocking that in this day and age some monasteries of women actu-ally continue the most reprehensible practice of sending "companions" to the parlor so that a sister may not speak to a friend or relative except in the presence of a monitor. If she cannot be trusted in the parlor, then by all means keep her out of it; but do not send her with a hidden vigilante. Again, why may a nun not embrace her mother, or sit with her in the parlor in the normal way, as any monk does when his parents visit him? Why may a monk offer Mass in the public sanctuary of an enclosed convent while the nuns must "participate" from the other side of a grille? These are all matters of discrimination and serve no usefizl or sensible purpose except that since time imme-morial women and children were expected to show so little discretion that they must be confined to the nursery under the watchfi~l eye of a governess. Bishop Huyghe says: A final reason for abolishing some of the externals of the nuns' enclosure is connected with the present needs of the Christian people in liturgical matters. As a nun says: "Priests and sacred ministers are allowed to enter the enclosure to bury the dead (Inter coetera, n. 27). Why should they not also do so for the processions on the Rogation Days and Palm Sunday? It becomes increasingly difficult for us to see why the priest should be left 'marking time' on one side of the grille, while the nuns go off to perform their own little ceremony on the other. Why should a function like the Easter Vigil be cut in two by a grille? Moreover, I do not see why there should be a grille separating the nuns from the altar. Would it not be more reason-able if the priest came in to say Mass and went out as soon as the sacrifice was over?" ' We have been told by the highest authority that cl6istered nuns are not to remain aloof from litur-gical participation by silence, darkened choirs, or veiled faces, but to join in with celebrant and congre-gation in dialogue Masses, hymns, Benediction, Bible vigils, and such services. But present claustral regulations do not facilitate participation, tending to isolate the nuns' choir from the action in the sanctuary and chapel beyond the grille, both physically and psychologically. Ibid., p. 156-7. 2.Habits. Any suggestion to modify nuns' habits meets ~with varying reactions; and, in fact, little practical lead has been given in the matter, although in recent years there has been considerable reduction of the bulk, both in material and unnecessary layers of garment. But the habits still look voluminous, unhygienic, and incon-venient. And they are. Nowadays few would agree that this is an acceptable or reasonable form of penance, for wearing heavy clothes fatigues one unnecessarily and reduces efficiency and working capacity. Is there any reason why habits should not be shorter and lighter so that wasted energy could be redirected into more pro-ductive activities than mere physical exhaustion? Nor can I see much force in the argument that, were habits not at least ankle-length, Poor Clares and Discalced Carmelites who do not wear shoes, would look most inelegant. Granted they would. But why not adopt normal twentieth century footgear as the more sensible alternative? The Council fathers in their decree stress that the religious habit is an outward mark of con-secration to God and therefore "should be simple and modest, poor and at the same time.becoming. In addition it must meet the requirements of health and be suited to circumstances of time and place., the habits of both men and women ~religious which do not conform to these norms must be changed," ~ and that, one imagines, would include the habits of most enclosed orders, male and female, Can one think of anything less practicable than the white habits of Cistercians, Carthusians, and Dominicans? And' th~ fact that brown or black merely do not show th~ dirt is 'little recommendation'. In the interest of simplicity, I fail to see why we can-not have a common habit for all religious. For the various, congregations, teachers, nurses, catechists, social workers, could not each group, rather than each congre-gation, wear a common "religious" dress for inside their convents/and another suitable costume (with, perhaps, a distinguishing badge) for external work? And could' not all cloistered nuns and monks have a common habit, combining the best and most servicei~ble features of all? The cloistered religious could retain veil and scapular (in a modified form), which would clearly differentiate them from their apostolic sisters. Thus a nun would be easily identified on sight without this perennial hunt for a different style to mark off the var-ious orders which has led to such exaggerated headgear in the recent past, when latecomers in the field found that all moderate, styles for coifs had already been snapped up. The badge of the order or congregation would distinguish one's identity and form of work. ~ Decree on Adal~tation and Renewal oI Religious Life, n. 17. + + ÷ Updating the Cloister VOLUME 25, 1966 773 ÷ 4. ÷ Sister Teresa Margaret REVIEW FOR RELIGIOUS 3. Legislation. Another point that needs urgent re-vision is the framing of our laws, which is at present done exclusively by men who, however learned and holy, simply do not understand women's domestic prob-lems. Thus, no sooner are new regulations issued than it is necessary to apply for dispensations and indults be-cause of local conditions; and it seems an anomalous rule that can be maintained only by constant dispensations. Why [asks Mgr. Huyghe] should [women] not be allowed to share in the work of reformation themselves, as they are the principal persons to be affected by it? It is not fitting that the rules for contemplative houses of women should be made ex-clusively by men, even if these men belong to the same Order as the nuns? Principles of Renewal The above matters are all more or less self-evident, but merely "keeping abreast of the times" or "adapting ourselves to the modern world" is not enough. However, the impressive bulk of bibliography about religious life, theory and practice, theology and pastoral application, does not on the whole contain a great deal of fun-damental thinking or real help. No order or congre-gation can effectively undertake reform or renewal with-out a very clear grasp of the principles that are its underpinning. Too often the accidental has been allowed to shift to main focus so that the means take precedence over the end, customs which have no longer any relevance become canonized and then fossilized until some religious seem to fear that their removal will topple the whole structure of religious life. But surely it is built on a sounder foundation than that. Nor will renewal be effected by adding new gimmicks; merely because they are modern, brightly packaged and labor-saving, they are no more going to effect the necessary aggiornamento of themselves, than those sixteenth century ones they are replacing. There is no such thing as push button renewal. In his speech to the Council fathers proclaiming a jubilee to mark the close of Vatican II, Pope Paul said: We ought not to pay attention to these reforms, however necessary they are, at the expense of those moral and spiritual reforms which can make us more like our Divine Master and better equipped for the duties of our vocation. To this we should attend principally: to our effective sanctification and to realizing our capacities for spreading the Gospel message among the men of our time7 Superiority-complex. Caste spirit is strong in human Chapman, Religious Orders, p. 162. Quoted in the Tablet, Nov. 27, 1965. nature, and religious are human beings. Of course, the religious is not .seeking personal aggrandizement; but she knows that the order she has entered is undoubtedly the most perfect form Of life in the Church. Cardinal Costantini wrote: Take religious individually and you will find them of the highest calibre: broadminded, genuinely devout and often excellent theologians. As individuals they are faithful to the vows., humble.Yet taken together, in the Congregation, the sun1 of these virtues undergoes a change. The members' natural instincts for glory, power and wealth are transferred to the Congregation. The members themselves are humble; but no one must touch d~eir Congregation, its honor or its prestige. The members are poor individually, but do not ask that their Congregation should be poor . s Obvious examples of this have been the blatant an-nexation of saints to which many orders have no legitimate claim and even the fabrication of "saints" who have never existed; the astounding .n~ture of some supposed "relics" that have been exposed and venerated m Europe and the Middle East; and in our own day, the fervor with which, in the face of liturgical renewal, so many orders cling to their own rites and liturgies. Any reform immediately meets with requests from some reli-gious congregation for a dispensation, since a "venerable tradition" in their institute has always celebrated such-and- such a feast as a double of the first class or with a privileged octave, and despite the fact that the Sacred Congregation has issued a uniform ruling for the universal Church, their first instinct is to preserve intact their own beloved rubric. Can religious wonder if at times the laity regard them as being outside the main stream of °the Church's life when they deliberately seek special donditions for no really good reason (except hidebound custom), thus putting themselves into a special category? Religious life is a special consecration to God indeed; but it is a sharing of the life of the Church. Wholehearted participation in that life is essential for any really effective renewal in religious life. To seek anything else wot~Id be no less unfruitful than cutting ourselves off from the sacraments, as death-dealin~ as .closing off a main artery. Reform Is Not Revolt. There are many cloistered nuns who harbor an unexpressed fear that to plunge into the main stream would be synonymous with a loss of monastic 'status, the first step on the downgrade to secularism. Take away the grilles, open the cloister win-dows, let in some fresh air, and who knows what kind of virus and restlessness will find its way in with it. Could this be the thin end of the wedge that will eventually send s Chaptnan, Religious Orders, p. 142. 4- Updating the Cloister VOLUME 25, 1966 775 + ÷ ÷ Sister Teresa Margaret REVIEW FOR RELIGIOUS us out into the world to assist in the active, apostolate~ The fathers of the Council have no such scruples: Communities which are entirely dedicated to contemplation, so that their members in solitude and silence,, with constant prayer and penance willingly undertaken, occupy themselves with God alone, retain at all times, no matter how pressing the needs of'the active apostolate may be, an honorabl~ place in the Mystical Body of Christ, whose "members do not all have the same function" (Rom 12:4) . Nevertheless their manner of living should be revised according to the principles and cri-teria of adaptation and renewal mentioned above. However their withdrawal from the world and the exercises proper to the contemplative life should be preserved with the utmost care. [Italics mine]? Nor can adaptation to the twentieth century be interpreted merely as a movement "back to the founders," if by that we mean a literal interpretation of what was laid down and practiced by our founders in the sixteenth, twelfth, or sixth centuries. Yet one hears astounding reports of communities where oil lamps, are still used and bathing is prohibited because the founder had specific remarks to make on such matters. Even more absurd are the accounts of importation, at exorbitant costs, of a particular type of pottery which the founder legislated for refectory use and which can now only be obtained at great expense abroad, handmade and fired, in the precise shade and shape used by the first monastery of the order. Common sense and genuine poverty.demand that we use wl~at is the cheapest and commonest' ware today, as such pottery (now a luxury ware, the art dealer's province) was in the time of the founder. Archaeologism is one of the pitfalls that beset any movement back to the past. Return to Sources. How, then, should we implement the "constant return to the sources of all Christian life and the original spirit of our institutes,'~' as the decree puts it? We cannot return to the conditions, social~ cultural economic, and religious, that prevailed then and which shaped the founders' minds and spirituality, dictating the norms of their institutes. Religious orders no less than civilizations and nations are living entities, subject to growth, change, evolution; and in all live organisms change is an indispensable condition. Only a mummified body does not alter, for even a corpse decays. The original institute cannot be regarded as a finished work, coming down from heaven like the New Je.rusalem, perfect in every detail, which subsequent generations ne~ed only maintain in that condition, occasionally scraping off time's corrosion to restore it to its :pristine glory. Rather it is the mustard seed which grows into a Decree on Adaptation and Renewal o[ Religious LiIe, n. 7. plant, then a huge tree in which the birds of the air shel-ter. The holy rule leaves its mark on all.the members of the order, but no less do they leave their mark on the holy rule, sometimes for better, sometimes for worse. I fancy that St. Teresa of Avila would make one of her characteristic "God preserve me from." exclamations were she to find her daughters today clinging like limpets to some outmoded custom that was a normal social acceptance four centuries ago. St. Teresa herself was as strong a champion of flexibility as St. Ignatius was of mobility; and neither of them would have wished their sons and daughters to imprison themselves in the narrow groove of formalism which precludes either. As a concrete example: St. Teresa swept away much of the protocol both of speech and elaborate ceremony surrounding social life in her day, which was meticu-lously observed in religious houses, her attempt being to "return to sources," that is, of the gospel. The result was that her ceremonial and customs book were extremely simple for the times; and if today some of the prescribed c.urtsies, inclinations, and forms of address seem to us excessive that is only because such tokens of personal reverence to teachers and parents have entirely disap-peared from the modern scene. To drop them betokens no disrespect; they are simply archaic. Again, St. Teresa ruthlessly swept away the elaborate clothing, the yards of material, trains, rings, pectoral crosses, croziers, and all the episcopal insignia that abbesses had gradually acquired through the Middle Ages. She laid down unequivocally that habits and cloaks and all garments were to be as spare as decency allowed, so that only the minimum of material and work might be expended on clothing. In St. Teresa's day the Carmelite habit as she reconstituted it was simple to the point of skimpiness. It is not today, but that is because a yard of material now suffices to clothe our modern contemporaries. Even St. Teresa would not wish her daughters to get about in a cotton shift; but in a period when it is ho longer considered immodest for girls to go bareheaded, stockingless, and with bare arms, she might not consider that the Carmelite habit was any longer "as spare as possible." Another interpretation of "returning to the founders" has been that superiors should translate the founder's intentions and principles into present day norms and conditions, bringing the institute into line with them by striving to do what the founder would do here and now in this situation, did she live today instead of in a previous age. But this is not really possible, unless the superior is to become herself a founder or at least a reformer. The superior today has inherited not only the time-honored ÷ ÷ ÷ Updating ,the Cloister VOLUME 25, 1966 + + + Sister Teresa Margare¢ REVIEW FOR RELIGIOUS traditions, but a way of life that has been approved by the Church for centuries. What she must do is take the situa-tion ~as it exists and work on and with that, for in the first clause of the above quotation, the conciliar decree provides th~ solution to this question: ". constant re-turn to the sources of all Christian life." No founder, however holy, however inspired, is the source of all Christian life. Christ alone is that, and the return to the sources envisaged by the decree can mean only one thing: renewal in the spirit of the gospel according to the par-ticular forms of life framed by the founder for this insti-tute and sanctioned by the Church. When on a Sunday afternoon I look out of my window ~nd see a row of schoolgirls pass, dressed all in black, wearing ridicu-lous berets and led by a sour-faced nun, also in black, I cannot help wondering. Is that really what the Church should look like, what Christianity should look like? Is that the only ex-ample we can give the faithful and the rest of the world? Is that negative attitude 'to the simplest and most elementary values of life the necessary premise of a life consecrated to God? ~o Starting Point: The End. The end of thereligious life is no different from that of ever~ Christian life: the attainment of perfect charity towards God and men. All Christians are called to perfection, to love God and their neighbor with their whole heart an'd mind and strength; and this is exactly what perfection means, this is the essential end Of the Christian life, whether one is a religious or not. The perfect love of God" and men to which each is called in a particular state of life and consonant with his own gifts and graces, is an obligation laid on all: "Ydu therefore .are to be perfect, even as your heavenly Father is perfect" (Mt 5:48). But the talents we have received differ; and "the administrator must be content with his administration, the teacher with his work of teaching, the preacher with his preaching. Each must perform his own task well; giving alms with generosity, exercising authority with anx-ious care, or doing works of mercy smilingly" (Rom 12:7-8). There are in the Church orders whose purpose is to promote the prayer life of their members, as there are congregations constituted for the performance of char-itable and apostolic works. Each and every form of life and work of mercy, spiritual, corporal or material, contributes to the building up of the Church. "The eye cannot say to the hand, I do not need~thy help; nor again 10 Bernard Besret, S.O.Cist., in Chapman,.Religious Orders, p. 121. The questions of the ends of religious life and return to Gospel sources for principles of renewal are discussed at length in two outstanding egsays by Fr~ Besret in this book. They should be read by all religious interested ih these matters. the head to the feet, I have no need of you" (1 Cor 12:21). The hand, however efficient, is simply incapable of performing the fnnction of the eye, or vice versa, so it is futile to argue whether cloistered nuns should go out and work in soup kitchens or nursing sisters incarcerate themselves in monasteries. But it is well not to lose sight of the fact that the classifications of ',active" and "con-templative" lives are a comparatively modern inno-vation. In the monastic tradition and the writing of the fathers, the terms "active" and "contemplative" do not represent two separate and mutually exclusive states' of life deriving their distinctive character from the work engaged in; they were rather two stages of the same spiritual growth: asceticism or the practice of the virtues (active life); and union with God, knowledge and ex-perience of His love (contemplative life) was the goal. for which the active asdeticism was but a preparation and training. This remains substantially true today. There is no teacher, preacher, missionary, or nurse who is so committed to non-stop activity as to have no time f6r prayer; any more than there is any such creature as a "pure contemplative" so emancipated from the mate-rial needs of this life and the demands of charity as never to engage in some form or degree of activity. I doubt whether any modern exegete would try to defend the overworked interpretation of Luke 10:38-42 as a contrast made by Christ between the apostolate (Martha) and the life of prayer (Mary), let alone that He preferred the second. In fact, many i'ecent works of exegesis have demonstrated clearly that he was in no way pointing to different canonical forms of religious life as we know them, but which were neither born nor thought of during His lifetime. Every active missionary since St. Paul understands the need of a vital life of prayer if his apostolate is to succeed; and it is only in this sense that the Church stresses the value of the contemplative life, for unless they called down "an abundant rain of divine graces to make this harvest fertile, the workers ~f the Gospel would reap less fruit." 11 The Church, in proclaiming St. Teresa of Lisieux co-patroness of the missions with St. Francis Xavier, has underlined the mutual assistance of the interior life and apostolate for souls, not only in the missions but in every sphere of activity. St. Teresa and St. Francis Xavier are eminent representatives of the Gospel commandment of love, which is twofold: God and our neighbor. Not that one does the work and the other the praying; such an apportionment is never possible. St. Francis Xavier would not have been the perfect, or even a good, mission-n Pius XI, Umbratilem. + + updating the Cloister VOLUME 25, 1966 779 ary without a deep interior life; nor would St. Teresa have perfectly fulfilled her contemplative vocation unless her love and zeal for souls was overflowing the narrow horizons of her own cloister and embracing the whole world, preparing the ground for future evangelization. But it was fitting that two outstanding patrons should jointly watch over both parts of the commandment. Practical forms of renewal are urgent and necessary; but it must never be forgotten that the principle "First things first" applies here as elsewhere. Unless "they are animated by a renewal of spirit" says the decree, "even the best adjustments made in accordance with the needs of our age will be ineffectual . This must take precedence over even the active ministry." 1.o To attempt anything else is not repairing the foundations; it is merely plastering over cracks. Decree on Adaotation and Renewal of Religious Life, n. 2. 4. 4. Sister Teresa Margaret REVIEW FOR RELIGIOUS 78O LADISLAS M. ~SRSY, S.J. Directed Re reats vs. Preached Retreats With the expansion and renewal of the retreat move-merit there is an increasing interest in the so called di-rected retreats as distinct from the tradkionally well known preached retreats. Priests who give retreats re-ceive inquiries frequently from persons and communities about the desirability or feasibility of a directed re-treat. The inquiries are in many cases followed by invi-tations to help make one. Moreover, there are retreat masters who insist that all retreats should conform to this apparently new pattern that consists more in direc-tion given personally to each of the retreatants than in talks or conferences given to a community. This movement of directed retreats has existed long enough and made enough progress to permit the assess-ing of its value and its suitability for the needs of vari-ous persons and communities. In this article my intention is precisely to attempt this evaluation; and I shall do it through three steps. First, I shall try to present the method of directed retreats; then I shall recall briefly the way in which preached retreats are given; an.d fi-nally I shall attempt to draw up a balance of advantages and disadvantages that may flow from the application of the two different methods. Directed Retreats A retreat is usually called a directed one when the emphasis is not put on talks and conferences given to a community but on personal prayer under the guidance of the retreat master. Talks to the community are not fully excluded, but they are reduced to a minimum: one or two rather short conferences a day. Even these few conferences would be marked by a certain simplicity and clarity so that the minds of the retreatants might not be overcrowded with ideas, or their nerves over-whelmed with holy but unruly emotions. It would be ÷ ÷ Ladislas M. Orsy, s.J., is professor of canon law at the Catholic Univer-sity; Washington, D.C. 2O017. VOLUME 25, 1966 expected that each one of the persons in retreat will be in close contact with the director and will keep him in-formed about his progress in prayer, about the inner world of his conscience where the grace of God meets his human nature. The retreat master in his turn would help him to discern the inspirations of the Holy Spirit from other movements in his soul and to obey the will of God thus manifested. One can see that the emphasis is on personal activity. Or, more correctly, on a right type of passivity which is the fertile soil for activity. This passivity makes a person able to receive the grace of God, to become aware of the life of God in himself.1 It has a hidden dynamism and very soon it blossoms out into personal activity. One is reminded of the evangelical parable: when the good seed takes root in receptive soil it will finally grow into a large tree. If this is the essence of a directed retreat, the inade-quacy of the term directed comes to the fore. There is really no question of a continuous direction. The retreat master's office is to convey some basic elements of the gospel to the retreatant, letting him penetrate its depth with the light of grace and reason. The work of the director consists more in reviewing and somewhat con-trolling the internal life of his disciple, more in watching over his progress than in giving him direction in the ordinary full sense of the term. The example of John the Baptist is a good illustration of the office of the director: he pointed out the Messiah to the disciples, sent them to Christ, and then withdrew since his mis-sion was accomplished. The retreat master presents the image of Christ to the person under his care, sends him to Christ, then leaves him alone with the Redeemer. It is this meeting that brings into motion the whole internal world of the retreatant. He will experience the attraction of grace that calls him to follow Christ. He + + + L. M. Orsy, S.]. REVIEW FOR RELIGIOUS 782 a The genuine Ignatian method of prayer is really a incthod to build up a disposition in the mind and the heart of the retreatant to receive the grace of simple prayer. The Saint never intended to impose a rigid logical pattern on those who are seeking the grace of God, but he tried to help them to detach themselves from the visible world in order to enter into God's invisible mystery. All the preludes and points in a meditation serve to tune up, to warm up the person to the communications or consolations of the Holy Spirit. Once God's grace is somehow experienced, the method has fulfilled its purpose and the person in prayer should enjoy the freedom of the children of God. No formal meditation in the world could give him so much as the Holy Spirit working in him. Paradoxically, the purpose of the Ig-natian meditation is to help a person to abandon meditation and to take up a simpler form of prayer. St. Ignatius does not seem to think that this development should take a long time. He certainly assumes that some transformation will take place in a well
Issue 20.5 of the Review for Religious, 1961. ; HENRI HOLSTEIN, S,J. The Mystery of Religious Life Religious life1¯ interests contemporary man; this in-terest, in fact, constitutes one of the curious, paradoxes of our times. However surprising and unexpected this may seem to be, our contemporaries' interest in religious life is shown by the success of the novelized memoirs of ex-religious, especially when they are .transposed to the film. Books about religious are a financial success; this is true even in the case of expensive publications like the recent volume of Mo_nsieurs Serrou and Vals on the Poor Clares;2 this volume, illustrated by remarkable photographs that give the reader a realization of the life of the religious, is a continuation of a series on various comtemplative orders of men and women. Mademoiselle Cita-Malard, who lived with the permission of the Holy See0within the cloister of most of the important orders of women and who is able to make them known in an intelligent and respectful fashion, has published a brief, well-written volume to in-troduce French readers to "a million religious women."a And on. the stage in Paris, Monsieur Di~go Fabri presents the Jesuits4 to an audience which from all appearances:is deeply attentive and thoughtful; by means of a somewhat flamboyant plot which the playwright has imagined on the frontiers of that part of the world cut off by the iron cur-tain, the problem of the contemporary apostolate is placed'~ What is the source of this interest and curiosity which in general is sympathetic even if it is aroused by anecdotal or vestimentary details rather than by what is essential 1 This article was originally a conference given at the University of Louvain as the conclusion of a series of lectures on religious life. !t is reprinted with permission from Revue des communautds re-ligieuses, v. 33 (1961), pp. 65-~9. * Les Clarisses: les pauvres dames de sainte Glaire d'Assise. Paris: Horay, 19fi0. ~ Un million de religieuses. Paris: Fayard, 1960. ¯ A critical review of this drama was given by P. L. Barjon, S.J. in Etudes, February, 1961, pp. 251-57. ' "4. ,4. "4. Henri Holstein, s.J., teaches theology at the Institut Catholiqu, e in Paris. '~ ~' VOLUME 20, 1961 317 Henri Holstein, $.]. REVIEW FOR RELIGIOUS 318 to religious life? I believe the reason is that religious poses a problem for modern man; in its own way religious life is a sign of contradiction which ~ angers, shocks, and at times arouses iriescapable questions. If one reflects and considers the matter, religious life by its an.d by its numbeis is a social fact to which modern man can not remaiff~ indifferent, desacralizedas he and living in a paganized atmosphere. This has been stated by Mademoiselle Cita-Malard when she writes religious women, the number of whom she estimates to a million: Is it not a paradox that out of two and half billion human beings and out of about five hundred million Catholics, million women have renounced forever--and in most cases even before personal experienc.e in the matter--the pleasures and the servitudes of the flesh and that they have stripped them-selves of everything, even their own will, either to follow publicly the strict and minute obligations which impose COmmon life on them or to free themselves for a more or !hidden apostolate in their milieu and prof~ssi0n, an apostolate which makes of their life an Oblation without reserve? What have pledged themselves to is directly opposed to the liberties claimed by Ouroindependent, self, centeoroed, sensual age? To this situation, so loudly underscored by:t_he indiscrete means of communication of our era, only we canbring answer by our life and our witness. Doubtless, this Witness will come from religious themselves, for, eveh if people do'not admit it to us, they nevertheless watch u~; si'nce dress and our way of life attract their attention; but witness will come especially from Catholics who Should able to explain to any man of good will what religious in the Catholic Church means. Accordingly; I hope present to y6u what, you already know in a kind of theo-logical synthesis and to give you in ~a simple way :the stitutive essentials of the religious life. Of the two partsof.this conference, the first will attempt [o show religious life as the fullness of baptism; the second will emphasize the .nature 6[ the witness given in and the Church by the religious who is a witness of heaven w~ll as a witness of the love of Jesus Christ for all men, brethren. Religious Life the Fullness~ of Baptism "Religious life," canon 1law tells us, "is a s~able c~o~mmunity way of ili[e in ~hich the faithful besides precepts common to all propose to observe as wello th evangelical counsels, through the vows of obedience, chastity, and poverty" (c. 487). ~ Un million de religieuses, pp. 6-7. ~ In constitutions ~nd, vow formulas the,order is usually reversed "poverty, chastity, and obedience." Was not the purpose of th legislator, however, to show here the p~eeminence of the vow o obedience as mentioned in the well-known text of John XXIII o this matter? ~ In analyzing the obligations of religious life, this legal text first mentions the precepts common'to all Christians to which, it is evident, religious are also bound. It then adds .that besides these religious take on the observance of the evangelical counsels, obligating themselves to these by the observance of the required vows lived out not in isolation but--as far as there is question of religious life in the proper sense of the term--in a stable and commun-ity life. This description might seem to say that religious life claims of those who profess it something more than the Church demands of "ordinary Christians/' This, however, would .not be completely exact. Our Lord's command to be perfect as the heavenly Father holds for al.1, and the exigencies of baptism are the same for all the faithful. But the religious, in responding to a call that comes from our Lord and is acknowledged as such by. the Church when she admits to the vows of religion, intends to live this baptismal perfection in aradical way that by a definitive and irrevocable intention suppresses, the obstacles that might hinder or retard his fervor. "Every Christian," Pius XII said, "is invited to strive with all his powers for the ideal of Christian perfection; but it is realized .in a more complete and.sure way in. the states of perfectton. In religious life there is no question of a Christian ideal 3f life other than that~imposed on every baptized person; it is rather a matter of a complete and total effort to live 3ut in an authentic way the life begun by baptism. The .ame program of perfection is proposed to all; the Gospel s directed to all Christians; religious know no other code of perfection. The originality of religious consists in the ~doption'of radical means which permit them to give full ealization to their baptism; this is done in a prescribed ¯nd organic way within an institute or religious family :pproved by theChurch. In response to a call of our Lord, ,there takes place, at he beginning and origin of religious life a consecration vhich is complete and irrevocable for the heart which hakes it even before the person's lips are authorized to ormulate it publicly before the Church. This consecra-ion, which has .all the fervor and generosity of those -spousals with our Lord of which S~t. Paul speaks, is a lear-sighted and exacting renewal of baptismal-consecra-ion. .~ The life of every Christian is a consecrated one, since n ineradicable character marks it with the baptismal par-icipation in the death and resurrection" of Christ. Every ,aptized person is conformed to Christ; that is, he is T Discourse of December 9, 1957. Acta dpostolicae Sedis, v. 50 ~958), p. 36. 4. 4. ÷ Religious 319 4. 4. 4. Henri Holstein, S.]. REVIEW FOR RELIGIOUS 320 regenerated to His likeness, is a member of His Body, and in Him is an adopted son of the Father, Religious profession is not a second baptism: there can be no such thing, but only renewals, more or less fervent, of the baptismal promises. Religious profession--and this is its grandeur and its seriousness---is a decisive act which binds the one who makes it to the obligation of a strict living out of his baptism by forbidding to him everything which could be opposed to the life of the new man. The negative aspects of religious life--separation, re-nouncement, despoiling--which are the first things to capture the attention of the general public as well as of relatives who are present at an investiture or a profession, are nothing else than the execution of this program of radi-cal renouncement which baptism implies. "We are dead with Christ . " says St. Paul. "Regard yourselves as dead to sin and living for God in Christ Jesus. Let sin rule no longer in your mortal body . " (Rom 6:8-12). The demands of baptism are understood by the religious with a total fullness. If it is necessary to renounce sin, then it is necessary to separate oneself from all the occasions of sin, from everything which would be capable of attaching us to a master other than Christ, from-that world for which Christ refused to pray. To renounce sin, says St. Paul, is to refuse to submit to lust. Accordingly, the re-ligious renounces those earthly lusts which are represented by money, by the body, and by self-will; he separates him-self from these by his vows of poverty, chastity, and obedi-ence which in their very austerity represent for him a welcome liberation. In this there is no unconscious self-pity or masochism'. There is only the liberating conclusion of a logic which dares to take literally and without gloss or casuistry the abrupt words of the Gospel. Ever since an Anthony left his town and his family to bury himself in the desert when he heard read in church the gospel passage, "Go, sell what you own," and ever since a Francis of Assisi despoiled himself of all he possessed and returned it all--even :his clothing--to his father, religious life has known the joyous liberty of understanding our Lord literally and ol leaving all to follow Him. This would ,be a childishly imprudent act were it not dictated by a total confidence in the promise of our Lord "The folly of youth," say the wise, when they hear of young men and young women who joyfully put themselves withir the cloister or who bring themselves to enclose their whoh lives within the barriers of obedience and chastity, But i is.not the folly of youth; it is the folly of God who is wise than the wisdom of the prudent, For it is not s~lf-con fidence which brings a person to religious life; and if on should enter in a burst of enthusiasm, the long month of the novitiate would suffice to extinguish it. What leads one to religion is a humble confidence in our Lord who calls, a confidence that is capable of checking an under-standable apprehension and even at times a fear bordering on panic. Like St. Peter, the r~ligi6us makes up'his mind to let down the net only at the word of Jesus. And when the inevitable illusions of the first fervor have yielded place to that maturity of religious life which has been described so profoundly and accurately by Father Voillaume in his recent Lettres aux [raternitds of the Little Brothers of Jesus, then there appears in all its naked grace the power of hope to sustain the religious. More than in his early days, he realizes that what he proposes is humanly senseless; but he also realizes that the power of our Lord sustains him day after day and that it allows him to ad-vance up the steep road which he has chosen. Those who come to us, St. Ignatius of Loyola used to say to his first companions, must pray over it for a long time so that "the Spirit who urges them may also give them the grace of hoping to be able to carry the weight of their vocation with His aid.''s But religious life must not be defined by its negative characteristics, as though a religious placed his. happiness in the restrictions of strict cloister and of stifling prohibi-tions. The truth about religious life--and unfortunately this was left in the shadows in thememoirs of Sister Luke --is that it is the road on which one accompanies Christ as closely as possible; it is the means of imitating and fol-lowing Him as loyally as human weakness permits. If he avoids the sources of earthly desires, the religious knows very well that this is done only to remove the obstacles which spring up between him and Christ. "Whoever wishes to be my disciple," said Christ, "must renounce himself, take up his cross, and follow me." It is not a case of the cross for the sake of the cross nor of suffering for the sake of suffering; it is for the sake of being with Jesus. As Charles de Foucauld wrote in his notes: I can not conceive of a love for Christ] without an overwhelm-ing craving for likeness; for resemblance, and above all for a share in the pains, difficulties, and hardships of life . To be rich, comfortable, living contentedly with my possessions when You Were poor, uncomfortable, living a painful life of hard labor for me . I can not love You in such a way. The separation and the renouncements of religious life which each day accomplish in the religious the "death with Christ" of his baptism are considered by him as so many means of resurrecting with Christ. Better still, his vows appear to him as the attitudes of a person already resurrected. s In Christus, v. 7 (1960), p. 250. 4. 4- 4. Religious Li]e VOLUME 20, 1961 321 Henri Holstein, S.]. REVIEW FOR RELIGIOUS For religious life is not a life of dying, it is a resurrected life. The Lord who is followed is not only the poor work-man of Nazareth and the crucified one of Golgotha, He is also the Lord of glory who appeared on the radiant morn-ing of Easter. And the One to whom virgins give them-selves on the morning of their profession and whom they choose as their Spouse is not only the agonizing Christ of Gethsemane but is as well the Lamb in the paschal splen-dor of His triumph. Already they belong to the procession of virgins who follow the Lamb wherever He goes; their virginal promise is the beginning of the eternal espousals which the Lamb intends to anticipate with them here on earth. By virginity, Christ becomes the only Spouse of their heart. At first view, the vow of chastity is a refusal. Its ef-fect seems to be that of a total renouncement--renounce-ment of the senses, renouncement of affection, renounce-ment of a family. It demands that one leave his family and it forbids all hope of ever founding a family. In reality, however, the vow of chastity is an assuming of a total and exclusive belonging to our Lord. The religious who as-sumes it refuses all idea of a partial belonging; thereby he expresses his desire for that total consecration which re-ligious life realizes as the fullness of baptism. This is the behavior of the new man for whom nothing of the old man, nothing of the partial, nothing of the worldly can make sense. Furthermore, chastity gives its meaning to .the vows of poverty and obedience which in turn give to it their own dimension not of repression, but of a complete spiritual expansion in a total love. For poverty is not the sad ac-ceptance of small privations and of petty dependence; it is the gesture of confidence by one who is no longer anx-ious about those things which the heavenly Father knows we have need of: Moreover, poverty is a refusal to be weighed down by the things of earth and by the cares which afflict those who possess things, making them always fearful of losing or decreasing their precious little treas-ures. The religious knows of another treasure: the love of our Lord which leaves him no time to be occupied in the acquiring of riches, the manipulation of capital, and the preserving of property. Poverty is the testimony of the love given to the divine Spouse by one who has chosen Him in an undivided way. Not~only does the religious place his confidence in Him with regard to his temporal life, he also detaches himself from every self-anxiety and from the monopolizing desire for possessions, d6ing this in order that he might give himself wholly to the Spouse of his soul. Chastity, which is the choosing of our Lord alone,~and poverty, which refuses to allow a person to be monop- lized by any selfish interest, mutually complement each ther. And by the conjunction of these two, obedience re-eives all its meaning. Obedience can easilyJappea~, to be n infantile submission; actually in the eyes of faith it is preferring of the will of God. Defined in the negative 2rms of renouncement of .initiative and independence~ bedience is a caricature that is ridiculous and hateful. It as value only so far as it is an ardent search for the good ,leasure of the One who is loved. Christ Himself said that Iis food was to do the will of His Father. Accordingly, the eligious has only one nourishment: the will of our Lord ;hich is the will of the Father who is the only guide of the ctivity of the only begotten Son: "I always do whatever s pleasing to him." The superior, this brother or this sister who commands ,le, is important for me only because he represents Christ. The abbot," says St. Benedict, "takes the place of Christ." t is Christ whom through faith I hear and see in _my uperior. The man does not interest me, even though he ,e a saint, a genius, or a dear friend. It is Christ who is the ,bject of my obedience; it is to Him that I render my .omage in performing what is commanded me in His ,ame. There is good reason for saying that "obedience is n attitude of faith and love only if it is chaste; that is, if t is inspired.by the exclusive love o,f 9ur Lord." Otherwise t becomes degraded and turns into an interested con- 9rmism or into an Unacceptable infantilism. In religious life, all the elements are consistent with.~ach .ther; chastity, which is an espousal and a consecration ~ Christ, gives its own characteristic mark to a life that is ,oor and dependent through obedience; for these two ows, if they are to be genuine in both great and little hings, imply an exclusive choice of Christ as the only pouse of one's soul. This is why there must be a question here of ~vows, of tatutory promises which oblige one's whole life, thereby arpassing the unstable impulse of a moment of fervor. ¯ ove demands definitive commitments, it engages the ,hole life, it gives assurance for the future. All this which among men is often only an illusion 'hich the future may soon contradict unless the love is ~oted in prayer and nourished by recollection is made ossible for the re.ligious by his original and constantly 2newed confidence in the grace of Him who has called. The religious vow is the instrument of that consecra-on which realizes the baptismal consecration in all the lentitude 9f its demands. If at first view it appears as an ll-out effort to excludeand eradicate the obstacles which re opposed to the perfection of baptismal life, neverthe-ss the religious vow signifies the total consecration of ÷ + ÷ Religious Li~e VOLUME 20, 196]. Henri Holstein, S.J. REVIEW FOR RELIGIOUS 324 one's whole life to our Lord. It is included in the initia "consecration" which Christ made when He came into world: "I have come, O Father, to do thy will1" The Ser vant has no other intention than that of accomplishing work for which He was sent into the world; for tliat reasor His sole occupation will be to do the will of the Father In line with this consecration of our Lord and in ticipation of this "intention" of the Incarnate Word, religious places himself in the hands of God. As Fathe Bergh has said: The vow is the expression of a positive consecration to divim love. God loved above everything; there in short is the mean ing of religious life . Its program should not be enunciatec precisely in the abstract terms of poverty, chastity, and obedi ence, but rather under the concrete form 0[ a loving imitatior of Christ poor, chaste, and obedient, of Christ the Servant of th~ Father and of men? Religious Life a Witness in the Church Up to this point we have looked at religious life onl, from the viewpoint of a personal relation that unites to our Lord, Now, however, it is necessary to consider in the Church. To do this, we shall consider two points First, the significance of religious life in relation Church and second, the testimony ~to the Church whirl religious life gives to the world. What then does religious life signify in relation to Church?~In other words, why does the Church, withou whose consent there could not be ~ community or an stitute professing the life of the counsels, recognize amon[ her baptized children the existence of groups which order to live out their baptismal life in a more radical oblige themselves publicly to the observance of poverty chastity, and obedience? It seems to me that by the ligious life the Church expresses her own proper mystery The purpose of religious life is to concretize and to realization to the mystery of the bride who is without In the admirable fifth chapter of the Letter to Ephesians, St. Paul presents the Church as the bride whon Christ has chosen for Himself. In order to make her hol~ and to "present to himself the Church in all her glory, having spot or wrinkle," He delivered Himself for Being submitted to Christ, the Churcti has for Him deference and respect, the discreet and fervent love whicl the Bible constantly presents as the expression of the sponse of the creature to his Creator. This is a virgina union which is consummated in those "nuptials of Lamb" to which the angel invited the seer of the Apoc~ lypse: "Come, I will show you the spouse of the Lamb., "And I saw the holy city, the new Jerusalem, coming dow, ~ In Revue diocesaine de Tournai, v. 15 (1960), p. 18. tom out of heaven from God, made ready as a young bride :dorned for her husband" (Ap 21:9,2), The holy bride has lo gifts other than those .given ~her by her Spouse--the :lorious heritage which He acquired by His Blood; could he, then, have any other desire thafi to follow her Spouse :nd to accomplish His entire will: "The Church," says ¯ aint Paul, "submits to Christ" (Eph 5:24)? ~ If all Christian living manifests in its own way the nystery of the Church, is it not fitting that certain ones hould have the particular duty:of manifesting the mystery ,f the virginal bride in its complete authenticity? These :re those who among all the redeemed have the singular ,rivilege of following the .Lamb wherever He goes; for 'they are virgins." Theirs is an absolute and undivided ove which blossoms in holy poverty and lov!ng obedience; t is the mystery of the Church and her consecrated ones. Through religious life the Church manifests her own ~roper mystery to herself and to the world.-This is why eligious life is so dear to her; it is the reason why through he voices of her leaders, especially the recent Popes, she ~ever ceases to increase her efforts to maintain the cor-ectness of religious life in its striving for sanctity: Holy Mother Church has always Striven with solicitous ~are nd maternal affection for the children of her predilection who ,ave given their whole lives to Christ in order to follow Him reely on the arduous path of the counsels that she might onstantly render them worthy of their heavenly resolve and ngelic vocation?° Religious, by reason of the vocation which surpasses hem and which they know themselves unworthy of, are an ntimate witness to the Church herself; at the same time hey are a witness of the Church to all those who see them ive. Nourished in the Church and directed by her, they ,ear witness to her and show forth that the Church in its nmost reality is truly the bride whom Christ has chosen or Himself. First of all, religious give testimony to the sense of God. )ur modern world has lost this to the extent, that even qany Christians do not understand the contemplative ire; their attitude is a questioning one: "Of what use is t?" To this I would answer that to judge religious life by ts relation to human utility is to condemn oneself to fisunderstand it. I readily maintain the paradox that eligious life is not justified by its usefulness for men but ,y its value in the sight of God. In its primary meaning it ppears useless to the city of man, for the precise reason hat it exists in its entirety for God. Speaking o[ contemplation, Mademoiselle Ceta-Millard uotes the phrase of Joan of Arc, "God the first to be _'rved." I would be tempted to einphasize this even more ~°Acta Apostolicae Sedis, v. 39 (1947), p. 114. 4- 4- 4- Religious Lile VOLUME 20, 1961 325 Henri Holstein, REVIEW FOR RELIGIOUS by saying,, "God the 0nly one to be servedl" This is wh there are in the Church contemplative orders, monasterie of prayer--Carmelites, Poor Clares, Carthusians, Tral~ pists. Their proper witness is to recall to men the im portance of prayer, the urgency of penance, the necessit for adoration. But this same witness is also given by every genuin religious life. Under pain of an anemia'that would quickl become fatal, religious life must always include prayel It can exist and is able to flourish only by reason of spirit of prayer which animates every hour of the day, n matter how filled it may be with the care of the sick, th education of children, the help of the aged or the undel developed. In order to create a suitable climate, there added to prayer religious observance, the rule of silenc~ cloister. One may be tempted to smile at these or to b scandalized by them. Every tradition can manifest a tain rigidity; at times inevitable minutiae may make n ligious life a little out-of-date or unadapted to the time But these are simple human weaknesses which the Churc herself does not hesitate to remedy. To judge religiou tradition by such details is to give proof of pettiness c spirit. W.hat is at stake here and what justifies the ot servances of religious life is the need and the desire to s~ up a favorable climate for prayer. For religious life is a present heralding and'anticipatio of the eternal life to which we are destined by our ba[ tism. It shows forth that this present world is not the onl one, but that there exists a true city in comparison wit which the city of this world with its bustle and its.narro~ cares is vanity. This is the often emphasized eschatologic~ meaning of the vow of chastity: It is an anticipation of th life of heaven; on this earth where the body and sensualit count for so much, it represents "the life of the angels as lived by beings of flesh and blood. Turned toward th heavenly Jerusalem, religious already attempt to live th~ which will be their condition in heaven. "That which will all be," said St. ,~mbrose to the virgins of his tim, "you have already begun to be, Already in this world, yo possess the glory of the resurrection; you live in time, bt without the defilements of time, In persevering in chastit you are the equals of the angels of God." This eschatological witness must be extended to th entirety of religious life. As Father Giuliani writes: Being .a complete break with the world, religious life is witness gwen to the Kingdom of God. Through his life of po erty, chastity, and obedience, the religious makes apparent reality that is begun here below for all, but which will be vealed in its fullness only in the world of the resurrection. is poor in order to affirm that God constitutes the riches of elect in the city of the blessed; he is chaste in order to affirm th there will be no other nuptials other than that of God and H people; he is obedient in order to affirm that the liberty of the creature consists in submission to the full accomplishment, of the will of God. Thus it is that in the Church on earth the re-ligious is a witness to the Church of glory,a But at the same time and by a sort of paradox, religious life also manifests in the Church the charity of Christ who willed to share our condition. To present religious life only as an anticipation of heaven risks considering it as a comfortable evasion, a charge, often enough directed against it. Are religious dispensed from one of the two facets of the great commandment, the one .that commands love of neighb.or? God forbid, for. then they would no longer be Christians. Besides, one has only to recall the multiplication in the Church of charitable orders, insti-tutes, and congregations to reduce to nothing the objec-tion of laziness and flight made against religious life. Contrary to this objection, it can be shown that religious life in its essence is a life of devotion to the neighbor. Pope Pius XlI in the constitution Sponsa Christi has stated this without ambiguity: Since the perfection of Christian life consists especially in charity, and since it is really one and the same charity with which we must love God alone above all and all: men ir~ Him, Holy Mother Church demands of all nuns who canonicallyproo fess alife of'contemplation, together with aperfect love of God, also a perfect love of the neighbor; and for the sake of this charity and their state of life, religious men and women must devote themselves wholly to the needs of the Church and of all those who are in .want. If out of love for Christ a religious consecrates himself to only one thing, the following of Christ as closely as 'possible, then it becomes unthinkable that he should be disinterested in the work of redemption, the salvation of the world. The love of God, which is sovereignly jealous, is also sovereignly generous; this love desires the good, even the temporal good, of all men. The commandment of mutual love .is primary for all religious, and religious life gives testimony in the Church to the charity of God. The witness of religious, then, will be a witness of fra-ternal charity, Of a charity that is patient, inventive, char-acterized by the unfetterable impulses of missionary zeal, of pedagogical discoveries, of parental solicitude. Is there a single kind of suffering, of sickness, or of infirmity which religious life has not sought to care for in the course of history? The almost infinite variety of hospital and teach-ing congregations represent a sort of diffraction of charity towards the neighbor; it is touching to discover at the origin of a given institute the desire to take charge of a particular type of misfortune which seemed to the founder not to have received sufficient care. Although admittedly "In Etudes, June, 1957, p. 397. 4- 4- + Religious Liye VOLUME 20, 1961 327 Henri Holstein, S.J. REVIEW FOR RELIGIOUS 328 it is often overly dispersed, such an attitude is a magnifi-cent and multiform witness given by religious life of a tireless and tirelessly inventive charity, renewed each day by prayer and union with Christ. This last characteristic must be emphasized. The apos-tolate and the devotion of religious draw their strength and their constancy from the consecration of their life to the Lord. It is ~his consecration that enables religious to be kind and sympathetic to the unfortunate and the afflicted. Likewise it is this consecration that makes it possible for a religious to interest himself in everything that is human, in science, in literature, in the arts. Did not our Lord who took on Himself every infirmity, also assume by His in-carnation every authentic human value? Conclusion This is the witness to the Church which is constantly given in silence and modesty by religious life. It does give witness for itself, but for the Church which has it, accepted it, encouraged it, and which does not cease to be interested in it. Moreover the religious does not give testimony for his own limited congregation, but the entire Church of Christ. Religious life manifests the magnificent fecundity of Church of which the Vatican Council speaks, in the fra-ternal diversity of vocations and spiritualities, religious life is a permanent sign of both the catholicity and unity of the Church. For on the magnificent path which our Lord calls all of them to follow, there is the same love of Christ, the same faithful adherence to the Gospel as the unique rule of their attitudes, the same charity welcoming every appeal of suffering, of education, of the apostolate. And all this takes place in the calm and serene joy those who, having given Up all for our Lord, know that even here below they have 'received the hundredfold. Who are better witnesses than religious of the joy the children of God and of the children of the Church? True, they do not have a monopoly of this, for they lay claim to nothing, not even the peace which radiates from. their faces. But the joy of their Lord which they always bear about with them--they know well that no one can take it from them. The joy of religious life is perhaps the most constant and the most efficacious trait of its witness. This is so pre-cisely because it manifests itself spontaneous~ly without being conscious of itself and without imposing itself upon those it meets. Julien Green relates that on a walk in the United States during the .war he visited a scholasticate of religious order. To the young man who was showing him through the large establishment, he would have liked ask a single question, a question more important to him han all the details of architecture and of theological programs that the young man was giving him. The .fiues-tion he wished to ask was one addressed to the young man personally, since he was a person.about whom some might think that his ardent youth had been enclosed within the ~ad walls of a seminary and the complicated prescriptions of a rule. The question was this: "Young man, are you happy here?" But, continues the diary of the novelist, I :lid not have the courage to ask the question. "For my guide had about him the radiant air of those who feel themselves loved by heaven.''12 ~ Julien Green, Journal, v. 4, p. 106. ÷ Religious Lile VOLUME 20, 1961 329 I~'; 'LEGRAND The Prophetical Meanin of Celibaq ÷ L. Legrand is on the faculty of St. Peter's Seminary, Bangalore, India. REVIEW FOR ~RELIGIOU~S 330 When Jephte's daughter realized that she had to in fulfilment of her father's vow, she withdrew mountains "to bewail her virginity" (Jg 11:37-40).significant that what she laments over is her virginity For hers.elf, her father, her companions, and those wh~ recorded that tradition, what made her fate so pitifu was not the fact that she had to leave the world in bloom of her youth: this is a romantic view which not belong to the stern biblical times. For the Israelite the pathos of her story lies in the fact that she will experience the joys of matrimony and motherhood. will die a virgin, and it is a curse, a disgrace similar the shame attached to sterility (see Lk 1:25). The prophet have a similar thought in mind when, in their lamenta tions, they give the chosen people the title of "Virgin Israel": "Listen to my lamentation, house of Israel!. has fallen, she shall not rise again, the Virgin of Israel." this text Amos (5:2; see J1 1:8; Lam 1 : 15; 2:13), by callin~ Israel a Virgin, wants to emphasize her misery: she will like a virgin, without leaving any descendants. It is like echo, at the collective level, of the laments of Jephte' daughter. These examples show clearly that according to the Semitic mentality, virginity is far from being an It is a fecund matrimony which is honorable and a of God's blessings (Ps 126). The same applies to men L. K6hler remarks that the Old Testament has no wore for bachelor, so unusual is the idea.~ Christ will change that attitude towards celibacy 19:12). But can we not find already in the Old Testamen a preparation and an anticipation of His teaching? Towards the end of the Old Testament period at leas some groups among the Essenes observed celibacy. This article is reprinted with permission from Scripture, Octobe 1960. pp. 97-105, and January, 1961, pp. 12-20. =Hebrew Man (Loudon: S.C.M., 1956), p. 89. fortunately the authors who mention it are very vague on the motives of that observance. Josephus (The Jewish ,,War, II, 8; 2) and Philo (quoted by Eusebius in Prepara-tion for the Gospel, VIII, 2; Patrologia Graeca, 21, 644 AB), putting themselves at the level of their pagan readers, reduce the celibacy of the Essenes to a misogyny entirely void of any religious value: "They beware of the impu-dence of women and are convinced that none of them can keep her faith to a single man," says Josephus. Pliny (Natural History, V, 17) describes the Essenes as philoso-phers, "tired of life" (vita fessos), who give up. the pleasures of love: Essenian celibacy would be of a Stoician type, but evidently Pliny's competency can be doubted when it comes to interpreting the motives of a Hebrew sect. The Qumran texts might have given us an explanation, but so far on this. question they have not been Very helpful. Though they know of a temporary continence on the occasion of the eschatological war,3 they do not impose .celibacy on the members of the community. On the con-trary, the prologue of the m~inual for the future congre-gation speaks explicitly of women and children,4 and the discovery of female skeletons in the cemetery of the com-munity5 makes it cl~ar that at Qumran as in the sect of DamascusS---if the two sects were distinct--matrimony was at least allowed. In short, a few groups among the Essenes present an interesting case of pre-Christian celi-bacy; the study of thai case might throw some light on the New Testament ideal of virginity, but such a study is impaired by the lack of reliable explanation of their mo-tives. And when we come across first,hand contemporary documentation, it happens that it concerns a sect which ~id not observe celibacy as a rule. ~qremiah, the First Celibate Fortunately the Old Testament presents a much more ancient and clearer case of celibacy: the case of Jeremiah, "a virgin prophet and a figure of the Great Phophet who too was a Virgin and the son of a Virgin.''7 Jeremiah was apparently the first biblical character to embrace celibacy as a state of life. At least he is the first one to whom Scripture attributes celibacy explicitly. Others before him may have abstained from marriage. Ancient Christian writers often suppose that Elijah did so3 and make of him s The War o[ the Children o! Light, VII, 3, 4. iSee Theodore Gaster, The Dead Sea Scriptures (Garden City: Doubleday, 1957), p. 307. 5 See Revue biblique, 63 (1956), pp. 569-72; 6 Document o[ Damascu.~', IV, 20-V, 6; VII, 6-8. 7 Bossuet, Mdditations sur l'dvangile, 109th day. SSee the texts in Elie le prophOte (Bruges: Descl~e de Brouwer, 1956), V, 1, pp. 165 and'189. But St. Augustine was not convinced of the celibacy of Elias: De Genesi ad litteram, IX, 6. 4, The Meaning Celibacy VOLUME 20, 1961 ,+ L. Legrand REVIEW FOR RELIGIOUS the father of monastic life. But the testimony of Scripture concerning Elijah is purely negative: no wife is mentioned, but the Bible does not speak of his celibacy either. Even if he remained a celibate, we have no indication as to the reasons that prompted him. Jeremiah, on the contrary, in his confessions speaks of his celibacy and explaim it. We may owe this insight on his private life to his intro-spective mood, another quality that was rare in ancient Israel. Anyway he provides us with the most ancient re-flection on celibacy. In it we can trace to its beginnings the biblical doctrine of virginity: The word of the Lord came to me saying: Do not take a wife; have no sons and no daughters in this place. For thus says the Lord concerning the sons and daughters that are born here and concerning the mothers that bore them and concerning their fathers who begot them in this land: They shall die miserably, without being lamented, without being buried. . They shall be as dung upon the face of the earth. They shall perish by the sword and by famine. Their carcasses shall be a prey for the birds of the air and the wild animals (Jer 16:1-4). Those are the terms by which Jeremiah explains his .celibacy. Are those verses to be understood as a positive order of God, given to the prophet when he came of age and enjoining him to abstain from matrimony? It might be said that celibacy was progressively imposed upon the prophet by the circumstances, his isolation, and the per-secutions that made him an outcast. Eventually he would have understood that beneath those circumstances there was a divine ordinance and, with typical Hebrew disre-gard for secondary causes, he would have expressed it in the literary form of an order. In any case, it is clear that Jeremiah gives his celibacy a symbolical value. The loneliness of his unmarried life forebodes the desolation of Israel. Death is about to sweep over the country, Jere-miah's forlorn celibacy is nothing but an enacted proph-ecy of the imminent doom. Calamity will be such as to make meaningless matrimony and procreation. Jeremiah's celibacy is to be understood as a prophecy in action. Symbolical actions were frequent among the prophets. Thus to announce the imminent captivity of the Egyptians, Isaiah walks naked in the streets of Jeru-salem (Is 20:1-6). Jeremiah breaks a pot to symbolize the destruction of the capital (Jer 19:1-11). Ezekiel makes a plan of the siege to come, cooks impure food as the famished inhabitants of the besieged city will have to do, cuts his beard and scatters it to the four winds as the population of Judah will be scattered (Ez 4:1-5:4). In some cases it was the whole life of a prophet which was given by God a symbolical significance: for instance, Hosea's matrimonial misfortunes symbolized the unhapPy~ relations between Yahweh and His unfaithful spouse Israel (Hos 1:3). Jeremiah's life too was symbolical. He lived in times of distress. He was to be a witness of the destruction of Sion. It was his sad duty to announce~the imminent deso-lation: "Every time I have to utter the word, I must shout and proclaim: Violence and ruinsl" (Jet 20:8). Still more: it was his tragic destiny to anticipate in his existence and signify in his own life the terrible fate of. the "Virgin of Israel." "The Virgin of Israel" was soon to undergo the fate of Jephte's daughter, to die childless, to disappear with-out hope. With his prophetical insight, Jeremiah could see already the shadow of death spreading over the coun-try. He could hear already the moaning of th~ land: "Teach your daughter this lamentation: Death has climbed in at our windows; she has entered our palaces, destroyed the children in the street, the young men in the square. Corpses lie like dung all over the country" (Jet 9:20-21). This was 'no mere Oriental exaggeration. What Israel was about to witness and Jeremiah had to announce was really the death of Israel. Israel .,had been living by the covenant and now, by the sin of the people, the cove-nant had been broken. The two institutions in which the covenant was embodied and through which God's graces came down upon the people, the two great signs of God's indwelling in the land. of His choice, the temple and the kingship, would soon disappear. Only a few years more and Nabuchodonosor would invade Judah, burn the sanctuary, enslave the king and kill his children. For the Israelites this would be the end 6f the world, the day of the Lord, day of doom and darkness, day of i~eturn to the original chaos (Jer 4:23-31; 15:2-4). Ezekiel will explain in a dramatic way the meaning of the fall of Jerusalem: the Glory of God will leave His defiled abode and abandon the land (Ez 8:1-11:25). Israel will die and nothing short of a resurrection will bring her back to life (Ez 37:1-14). When the exiles leave Palestine, Rachel'can sing her dirge at Rama (Jer 31:15): her children are no more. Israel as a people has disappeared. God's people has been dispersed. There are no more heirs of the promises and ~children of the covenant unless God repeats the Exodus and creates a new people. A testament is over. God's plan has apparently failed. Death reigns. Prophetically Jeremiah sees all that beforehand. He experiences it proleptically in his flesh. Excluded from the Temple (Jer 36:5), excommunicated so to say from his village (Jer 11:8; 12:6; 11:19-23) and from the community (Jer 20:2; 36:25), he will experience before the exile what it means to live estranged from one's country, away 4. + The Meaning Celibacy VOLUME 20, 1961 L. Legran~ REVIEW FOR RELIGIOUS from the Temple of the Lord. Before the Israelites he knows the bitter taste of a life which has no hope left on earth. "Never could I sit joyful in the company of those who were happy; forlorn I was under the power of thy hand for thou hadst filled me with wrath'~ (Jer 15:17). Thus was Jeremiah's life an anticipation of the im-minent doom. His celibacy too. When death :already casts her shadow over the land, is it a time to marry? "For thus says Yahweh Sabaoth, the God of Israel: Behold I will put an end, in this place, under your very eyes and in your very days, to the shouts of.gladness and of mirth, to the songs of the bride and of the bridegroom" (Jer ~16:9). An end of joy, life, marriage: the country turns into a sheol: there is no marriage and no begetting in the sheol. The command of the Lord to "increase and multiply" (Gen 1:28) assumed that the world was good (Gen 1:4, 10). But now 'that man's sin has aroused death, the Lord re-verses His command: "Do not take a wife; have no sons and no daughters in this place." Jeremiah's life of solitude announces the reign of death and anticipates the end of the world he lived in. His celibacy is in line with his message of doom. It is part of those trials by which "the most~suffering of the prophets," as St, Isidorus of Pelusia puts it;9 anticipates God's judgment. It is ~part of the sufferings which point to the cross, the final expression of God!s judgment. The solitude of the lonely prophet of Anatoth announces the dereliction-of the crucified vic-tim of Calvary. It has the same significance: it signifies the end of an economy in which God's promises and graces were entrusted to Israel according to the flesh and communicated by way of generation. This order dis-appears. When God will raise a new Israel, it will be an Israel according to the spirit .in which one will have access not by right of birth but by direct reception of the Spirit'(Jer 31:31-35). In such a people the fecundity of the flesh will have lost its value. The Negative Aspect of CelibacyI" "'On Account ol the Present Necessity" Replying to a question of the Corinthians concerning virgins, St. Paul's advice is to leave them" in that state: But,the explanation,he gives is not very clear; "I consider that it is better to be so on, account of the present neces-sity" (1 Cor 7:26). What is that "present necessity" that justifies celibacy? Catholic commentators (Cornely, Lemonnier, Allo, Cal-lan, W. Rees, Osty, and others) see in that "necessity;" as Osty puts it, "the thousand worries of married life,"x0 o In Patrologia graeca, 78, 356. ~ Epttres aux Corinthiens ~Bible de ]~rusalem) (Paris: Cerf, 1949), p. 40. or else the imminent persecutions "which'an unmarried person is better able to bear.''11 The standpoint of the Apostle would be purely individual, psychological or as-cetical. On him who is married the burden of the world is more heavy. The celibate, on the contrary, can devote himself fully to the service of God. ,~ Such a thought is certainly not foreign to St. Paul's mind: he expresses it in verses 39 to 35 of, the same chap-ter. Yet this does not seem to be for him a primary consider-ation. The immediate explanation he gives of his pref-erence for celibacy follows another line: "The time is short . The world in its present form is passing away" (vv 99- 31). This shows that his outlook is mainly collective and eschatological: the end of the world is~'drawing near: let us adapt our attitude to these new circumstances; it istime to detach ourselves from a ~d0omed world. "Even those who have a wife, let themlive as if they had none., and those who have to deal with the world as if they had not." Individual considerations are only an application,,of this iiew on the divine economy. It is because the'times we re' living in are the times of the end that it is better not to be burdened with matrimonial obligations, so as to be able to give one's undivided attention to God. The vocabulary used by St. Paul in this section confirms this ~schatological interpretation of his views on cdibacy. The words he uses clearly belong to the vocabulary of apocalyptic literature. The "necess.ity" (andgk~) .whs the technical term used to describe the crisis of the last times (Lk 21:23; 1 The~ 3:7; Ps.Sal,,5:8; Test jos,,2~.4.);.,in th~t sense it is akin to "tribulation (thlipsis) used l~e.re also to describe the present condition (v 98) a.nd which has also an apocalyptic value (Mt 25: 9-28; Ap 1.: 9~; 7:14; 2 Thes ! : 6), Similarly the term used for "time" in verse 29 (ttairos) 'is about a technical term for the period before the Ad-- vent''12 (see Rom 13:11; Heb 9:9; 1 Pet 1:5, 11). It is true that these terms are not always taken in their technical eschatological sense. But their convergence and the con-text make it clear that St. Paul sets virginity against an eschatological background. With Jeremiah he considers celibacy as a testimony that the last times have come, an attitude that presages the end. The difficulty of this interpretation--an.d what makes Catholic commentators to shrink from it--is that it seems to suppose in St. Paul the erroneous belief that the end bf the world was imminent. Can we 'accept such an ex-n W. Rees in Catholic Commentary on Holy Scripture (Edin-burgh: Nelson, 1953), p. 1090. ~ A. Robertson andA. Plummer, First Epistle o[ St. Paul. (Edin-burgh: T. and T. Clark, 1911), p. 152 . ÷ ÷ ÷ The Mean~ing Celibacy VOLUME 20, 1961 L. Le~and REVIEW FOR RELIGIOUS 336 planation of celibacy without rallying to the consequent eschatology of A. Schweitzer?xa Prat, followed by Huby and Spicq, does not think the objection decisive. He accepts as possible the eschatologi-cal explanation of virginity. Quoting I Corinthians 7:26- 31, he explains: "Is it possible that Paul was haunted by the near prospect of the Parousia? We must not deny this a priori . Lacking certain knowledge, he might have formed an opinion based upon probabilities and con-jectures . It is at least possible that he guided his con-duct and his counsels by such probabilities.TM This inter-pretation can be defended, provided we attribute to Paul not a positive teaching concerning the imminence of an event, the day and hour of which none can know, but an opinion, a desire, a hope without certitude,x~ This is surely sufficient to safeguard biblical inerrancy and remain within the limits fixed by the Biblical Commission, Yet this exegesis is not fully satisfactory, for it leaves the im-pression that the eschatologic~il explanation~of celibacy should not be taken too seriously. It would be one of those views that reflect more the prejudices of the time than the Apostle's personal thought, like the arguments bY which Paul tries to justify the imposition of the veil-on women in the assembly (1 Cot 11:2-16) or the midrashic allusion to the rock following the Jews in the deser~t (1 Cor 10:4) Thus St. Paul would have used the naive expectation of an imminent Parousia to insist on virginity, but that would be a mer_e argumentum ad hominem that should not be pressed too "much. The real and solid ground fo~ celibacy would remain the personal and ascetical con-siderations sketched in verses 32 to 34. Accepting Prat's eschatological interpretation of Paul's arguments for virginity, it may be possible to go deeper b) comparing the thought of the Apostle with that of Jere-miah. Is not the "present necessity" of 1 Corinthians 7:26 parallel with the explanation Jeremiah .gave of his celi-bacy? If so, can we not find in Paul~s eschatological justifi. cation of virginity a lasting value, something much deeper than a pious illusion? It all amounts to a proper evaluation of his eschatolog~- cal hope. Was it a delusion which he had, but which he avoided expressing firmly? Or was it on the contrary a 18 See the decree of the Biblical Commission of June 18, 1915 in Enchiridion Biblicum, 2nd ed. (Naples: D'Auria, 1954),'nn. 419--21. a, The Theology o[ St. Paul (London: Burns, Oates, and Wash bourne, 1926), V. 1, p. 112. Prat explained his mind still more clear!} in a few pages of his final chapter on "The Last Things" which h~ suppressed to satisfy an over-zealous censor. These pages have been published in Prat's biography I~y J. Cal~s, p. 99. a~j. Huby, Ep~tres aux Corinthiens (Paris: Beauchesne, 19.46); W Rees also (op. cir.) accepts an eschatological influence on St. Paul't thought on virginity. central element of his faith and of his spiritual outlook? O. Cullmann, for the early Church in general, and L. Cerfaux, for St. Paul in particular, have shown that is the second view which is true. There is much ~ore than a question of knowing whethei~ Paul or the early Church ex-pected or not an imminent Parousia. For them and for us, the heart of the matter is not the date of the Par0usia but its significance. In Cullmann's terms, what is the connec-tion of the present period of history (the times of the Church) with the past (death and resurrection of Christ) and the future (final resurrection)~1~ The problem is not chronological but theological. St. Paul may or may not have been under the impression that Christ was to return soon. This is rather °immaterial and irrelevant. What matters is that, for him, and for the early Christians, ours are the last days (Acts 2:16 if). The last hour has begun with the death of the Lord (1 Jn 2:18), How long will it be? Nobody knows, but it is clear that now, in Christ, history has reached its end and what we wimess now in the world is the consummation of the end: "The world goes disappearing" (1 Jn 2:i7). The Apocalyp~ses of St. John and of the synoptic Gospels show in a veiled language that the trials the Church has to undergo are the fore-running signs of the consummation, and St. Paul explains that the individual tribulations of the Christians are their share of the Messianic woes (Cor 1:24).xr The present period may be short or long: after all, "with the Lord, one day ,is as a thousand years and a thousand years as one day" (2 Pet 3:8). In any case, Chris-tian life is thoroughly eschatological in character. What-ever may be the actual date of the Parousia, we live after the end of history has been reached. We are just waiting for the consummation of the end, we turn towards it and we prepare it. Parous.ia hangs so to say over our life: even if chronologically it may be still distant, it is theologically imminent: it is the only development of the history of salvation that we can expect, and it gives its color to our outlook on things. Seen in the light of faith, the history we live in and our personal fate appear as signs of the end. Celibacy is one of those signs: it shows that the last times have come. It proclaims that the world is disap-pearing. The end has come. Man's primary duty is no more to continue the human species. It is on the contrary to free himself from a fleeting world which has already 10 O. Cullmann, Christ and Time (Philadelphia: Westminster Press, 1950), 17 In Col 1:24 "tribulationes Christi" should be translated "the messianic woes" and not "the sufferings ot Christ" (it is thlipsis and not path~ma). The phrase does not refer to the sufferings of our Lord but, according to a terminology common in Judaism, to the trials God's people had to undergo to reach the messianic times, the birth pangs of the new world. ÷ ÷ ÷ The Meaning Celiba~'~ VOLUME 20, 1961 REVIEW FOR REI.IG]OUS lost its substance. This is not an attitude of panic before a threa, tening disaster. It is rather an act of faith in the significance of the Lord's death, beginning of the end. Thus Paul understood virginity exactly as Jeremiah. Jeremiah did not know the date of the destruction of Jerusalem: it is not the role nor the charisma of the prophets to give a chronology of the future. But'one thing he knew for certain: on account of the infidelity of the people, the former covenant had become void. Conse-quently the old institutions like the Temple and the kingship would break like empty shells and Israe!, aban-doned by God, would collapse. H~ knew that his was a time of death. The nuptial songs 'would be replaced by lamentations. Marriage and procreation had lost their meaning. The prophet showed it by his own life: his celibacy was an enacted lamentation. Similarly, St. Paul did not know the date of the end. But he knew for certain that the world had condemned it-self by condemning Christ and that the worldly powers had been nailed down on the cross. It was God's plan to leave some interval before the actual end of all, time to: allow the mystery of iniquity to reach its climax and the Church to spread all over the w~rld. During that time life was to continue and marriage was still legitimate. Yet even married people had to understand that they were no longer of the world they were in. Still using the world, they had to be detached from it. Even in marriage they had to bring an attitude of freedom, a tension towards a higher form of love, the love of Christ 'towards His bride the Church (see Eph 5:25-33). And itis quite fitting that to remind men of the freedom they should keep towards a fleeting world there should be, in the Church, a special charisma (1 Cor 7".'7) of virginity, akin to the charisma of prophecy. The celibate's life is an enacted prophecy. His whole life shouts to the world that it is passing away. As Jeremiah announced to the Chosen People the end of the old covenant, the celibate, new Jeremiah, announces the end of the old world. He embodies the teachings of th~ Apocalypses. He stands as a witness of the day bf the Lord, the day of wrath and of death which began qn that Friday of Nisan when the'Lamb was slaughtered Mount Calvary. + The Positive Aspect ot Celibacy: "'On Account ot the + Kingdom of Heaven'" + What has been said so far has shown that, according to the Bible, and according to Jeremiah and St. Paul es-pecially, celibate life is a prophecy in action, a forebodiiag of the end, a public proclamatioh of the fleeting character of this world. It goes without saying that this is only one aspect of the mystery. There is another one. The last days are not only days of doom: they are also days of resurrection. Jeremiah was not only the prophet of the fall of Jerusalem: he was also the prophet of the .new covenant (Jet 31:31= 35). Similarly for St. Paul the last days are only~secondarily days of woe: primarily, they are the days of the Par0usia~ when Christ will come and hand over to °the Father the world revivified by the Spirit (1 Cor 15). The Apocalypse~ ends its enumeration of th~ eschatological calamities~by the resplendent description~of the~heavenly ~Jerusalem° where everything is niade new (Ap 21). Christ's death:on Calvary was only the beginning of his exaltation 1~-15; 12:32-33). The full, prophetical meaning of virgin-ity is to be understood ifi reference td the whole mystery of death and life contained in Christ. Celibacy is 'not only an enacted prophecy of~th~ imminent doom: it announces also and anticipates the life to come, "the life of the new world in the Spirit. ~ ~ Jeremiah, who.had announced the new covenant, might' have understood that virginity would be the typical state~ in that new life which was.nol6nger to be granted bythe power of the flesh but by the Spirit. But in fact he does not seem to have realized these implications of~his prophetical' teaching. Or if he did, he had no occasion to express it. We have to come to the Gospels to find' this doctrine ex-pounded. ~ ¯ Jesus lived a celibate life. We~can not say that hlscase was unique. By the beginnings of the Christian era, the~ ideal of virginity seems to have been cultivated at least in some restricted circles of Judaism. We.have seen the rather~ mysterious case of the. Essenes. John~the Baptist also must tiave observed celibacy. This movement might explain the pu~rpose of virginity expressed by Mary in Luke 1:34. Jesus assumed that ideal and. by His very life fulfilled the la'tent aspirations it contained. Yet there is very little in the Gospels about virginity. This is not surprising. The Gospels are only factual: sum-maries. There is little in themfor introspection and self-~ analysis. They have,little to say. about Jesus' personal life. They do not tell us how he felt when praying;when work-ing miracles, when undergoing-the trials o~ His 'Passion. It is no wonder,., therefore, ~that they would be ~almost completely silent concerning Jesus' celibacy. This silence gives more value to the one statement of the Gospels in which Christ explained howh'e understood His virginity. It was on an occasion in which he had emphasized once more the law of~ indissolubility o[ matrimony. The dis-as See R. Laurentin, Structure et thdologie de Luc I-H iPa.ris: Gabalda, 1957). The Meaning Celibacy VOLUMEo20~. 1961 ,~ , 339 REVIEW FOR RELIGIOUS ciples could hardly understand the intransigence of the Master. As usual, Jesus tried to bring light to the discus-sion by taking it to a.higher level. The heart of the matter is not the convenience of men but the requirements of the Kingdom of God. The Kingdom of God does make exact-ing demands upon its members. See the case of those to whom it has been given to realize fully the implications of the coming of the Kingdom: they can be compared to eunuchsl "There are eunuchs who were born so from their mother's womb; and ttiere are eunuchs who were made so by men; and there are eunuchs who have made themselves so in view of the Kingdom of Heaven" (Mt 19:12). Though this pericope appears in Matthew 0niT, there is no reason to deny its authenticity, In his book on the synoptic Gospels, L. Vaganay insists several times that Matthew 19:10-12, along,, with several other passages, though appearing in one Gospel only, belongs to the oldest layer of the Gospel formation,~ .and to the most ancient tradition common to the three Synoptic Gospels.19 If the text figures in Matthew only, it is not because it was added afterwards to the~ final edition of Matthew: it is not a case of addition by Matthew but of omission by Marie and Luke. The pericope on the eunuchs has an archaic ring that would, have been shocking to Gentile ears. It is the kind of coarse Semitic paradox, frequent in the Bible, quite appealing to the rough peasants of Pal-estine accustomed to the loud and often brutal eloquence. 6f the prophets. It could hardly be exported to Greece or. even to Asia Minor, Syria., or Egypt. It is not surprising that Mark and Luke preferred to drop it. Yet "its very paradoxical aspect guarantees its authenticity.''20 More-over, the parallel text of Mark seems to leave traces of the amputation. In Mark 10:10, after the discussion with the Pharisees on matrimony, Jesus returns home together' with His disciples. There is a change of place and of audi-ence: Jesus is now in the intimate circle of His disciples. Usually when He retires together with them, it is to teach a deeper doctrine (Mk 4:10, 34; 7:17; 9:30; 10:32). One would expect here, "at home," further explanations on the views He has just exposed. Yet, according to Mark 10:10-12, Jesus merely repeats the elementary explana-tions ivhich, according to Matthew 19:9; 5:32 and Luke 16:18, He would as well give to the crowds. Does not this mean that in the source Mark used, there was "at home" some other deeper teaching imparted to the disciples? But l what other teaching was there except~the logion on the, 1~ L. Vaganay, Le probl~me synoptique ('rournai: Descl~e, 1954), pp.~167, 211, 216, and elsewhere. ~Ibid.,p. 167. iI eunuchs recorded by Matthew? Mark removed this saying, but the operation has left a scar in the text. If the pericope does belong to.th.e origins of the Gospel composition, there is no rea.soia to doubt that it was really an utterance of Jesus and this decides the question of its exact bearing. In the concrete context of jesus'ocelibate life, it is easy to find out to whom the third category of eunuchs refers. When the disciples heard that saying, they could~but think of Jesus Himself and possibly also of John the Baptist.!t is clear that Jesus here speaks of His own case and explains it. He does not advocate self-mutilation; He sets up His own example. He observed virginity and He did it con-sciously "in. view of God's Kingdom." John the Baptist had done it before Him; others would follow. Thus Jesus presents Himself as the leader~ in a line of men who; think-ing of God's Kingdom, will live like ~unuchs, giving-up the use of their sexual powers. But what is exactly the relation between virginity;and God's Kingdom? Why should one remain a celibate prop-ter regnum caelorura (in view of the Kingdom of God)? What is the precise value of that propter (dia ifi Greek)? In biblical Greek, dia with the accusative denotes causality or finality (out of, for the sake of, in view of). It is obvious that, in this'context, the meaning must be of finality. But this is still very vague, too vague to base on it an explana-tion of virginity. We can not build a theology on the strength of a preposition. If the preposition is vague, the phrase "Kingdom of Heaven," on the contrary, is clear enough. The 'Kingdom of.Heaven--or the Kingdom of God, since both phrases = This evidently settles the problem, discussed from the time of Origen onwards, of whether the saying should be understood in a realistic or in a symbolic sense. In Kittel's Theologisches Wb'rterbuch -urn Neuen Testament (TWNT), V. I, p. 590, Schmidt favors the ,ealistic interpretation: the saying would allude to people who ac-ually castrated themselves; it would invite the disciples not to imi-ate them but, at least, to reflect on their earnestness. Origen himself s a proof that there were such'cases in the early Church. But was it o during Jesus' own life time? It is rather doubtful and still more loubtful that Jesus would have set as an example this hypothetical berrant behavior. In the same TWNT of Kittel (2, p. 765), J. chneider maintains the traditional interpretation. The problem could be viewed also from the angle of Form Cdti- ,sin. What are the concrete circumstances in the life of the' ehrly ¯ hutch which led to a reminiscence of these words of-the" Master? 'Chat is the concrete problem to which they were given as an answer. t was most evidently the problem of the virgins, an acute problem as "e know from 1 Corinthians 7, and possibly also, together with it, he problem of the widows "who are truly widows" (1 Tim' 5:3; sde Cor 7: 8). According to J. Dupont, Mariag~ et divorce darts l'evangile ~ruges: Descl~e de Brouwer, 1959), the saying would refer to the case of husbands separated from their wives. This is a rather far- [etched $itz im Leben; moreover it overlooks completely the refer-ence to Jesus' own example. The Meaning Celibacy VOLUME 20, 196~. 341 REVIEW FOR RELIGIOUS haye the same significancem--appears as a key concept.of the ~synoptic Gospels. It.stands at the center of. Jesus' preaqhing. If not exactly in Judaism, at least in Jesus' mouth, it is ',a comprehensive term for the blessings of .salvation,''23 having practically .the same meaning as "the age to come" or "the life of the age to come2'~24 It is es-sentially an eschatglogical entity,. ,What the Jews had ~ !onged for,-the prophets had promised, and the apoca-lyptic writers had described, the new life coming from above, the new world, ~he new cov.enant imparted by God, t.h.e ~new Israel, the gift of ~he Sp'irit, Resurrection ,and Re,creation: it is all that.which is contained in God's Kingdom. ,Butmand th.i_s is the novelty of Jesus' teaching--with His coming, the eschatological world, the world to come has become present, though it remains unfulfilled. With the coming of Jesus the Kingdom of God offers the para-doxical character of being at the same time future and pre~ent. Jesus assures us that it is already present among us (Mr 12.:28; see Lk !2;21),but He also invites us to pray fpr~it.s coming (Mr 6:10). Exegetes have tried to rationalize ¯ this mystery by reduting Jesus' preaching to one or the other-aspect. The "co.nsequent eschatology" of A. Schweit-zer retaiged only the future aspect: the life-of Jesus was mere expectation of an imminent advent of the Kingdom,': expectation which was deceived by the event. On the con, ffary, the "realized eschatoIogy" of C. H. Dodd retains only the present element: with Jesus, the. Kingdom is .:presen~t and there is nothing ~to expect from the future; escha, to.logical elements should be dismissed as mere apoc- ~alyptical phraseology. Both views are only partial. Kiim-mel2~ and Cullmann,2n among others, have shown-that ihe integral' teaching of Christ combines both aspects. In Jesus the powers of the coming aeon are already active and the future Kingdom of God is already at work in the pres~' ent. The Spirit is given~ Yet He works only like a seed: present" in Jesus and in those who will follow Him, He has still to extend His influence to the whole world tillf His life-giving activity covers and trans,!orms the whole/ crea.t, ion. Such'is the meaning of,the parables ., of , the ¯ ~ "The Heaven" is a term used by the Jews as a' s u b s t i t uGtoed for to" a.yo.id, prgfiouncing the divine name. .m G. Dalman, The Words~o] Jesus (Edinburgh: T. and T. Clark, 1902), p.A35. Dalman shows thaLJesus somewhat altered the mean-ing of the phrase by giving .it a specifically eschatological value in connection with Daniel 7 : 27. So, though in Judaism the phrase should be translated "the kinship of God," it becomes, in Jesus' teachings, ~ynonymous with eschatological salvation. ~ Hence the equivalence with the Johannine theme of "eternal~ ~ ~ Pror~ise and Fulfilment (Naperville: Allenson, 1957). ~ Christ and Time (Philadelphia: Westminster Press, 1950). Kingdom" (Mk 4 and parallels). We are still waiting for the end: the period we live in is at the same time "promise and fulfilment." This appears especially in the "signs" of the Kingdom. Accgrding to the biblical conception, a "sign" is not a pure symbol, faint image of a distant reality. It is the reality itself in its initial manifestation. In the biblical sign the coming reality is already contained, yet still hidden.27 Kiimmel has shown how in that sense J.esus' .victory over the devils and his miracles are signs of that kind.2s They show already "the coming, consummation of salvation breaking in on the present.''2s Cullmann has added to those signs the main ecclesiastical functions: the missionary preaching of the Gospel,s0 the cult and the sacraments for, in them also, in the Spirit, and "through the merits of Christ, everything is fulfilled which was ac-complished in the past history of salvation and which will be achieved in the future.''~1 In the light of Matthew 19:12 we can add virginity to those signs. Like the miracles and the sacraments virginity is a "sign. of the Kingdom," an anticipated realization of the final transformation, the glory of the world to come breaking in on the present condition. Such is the meaning of propter regnum caelorum. Jesus and many of those who follow Him refrain from sexu~al activity "in view of the Kingdom," that i~, to live already now the life of the world to come. Eschatological life has begun to stir in them and that life will be, and can already be now, a: life which has gone beyond the necessity and the urge of pro-creation. As with their preaching and miracles, Jesus and His "disciples by their celibacy proclaim the advent of the Kingdom, They exemplify already i.n_this world the fu-ture condition of men in the next aeon. As Jesus explained to the Sadducees (Mt 22:30 and parallels), in the world of Resurrection, "one shall neither marry nor be married, one will be like the angels in heaven." This does not mean that man in the Kingdom of God will be asexual, losing his human nature to become a pure spirit in the philosophical sense of the term. Such a philosophical consideration would be quite alien to the biblical mentality. Man was not made as a pure spirit neither in this world nor in the other, and consequently celibacy can not consist in trying to ape the angels. St. Luke explains the exact meaning of this analogy between the risen man and the angels in his rendering of the ~See J. Pedersen, Israel its Li[e and Culture (London: Oxford University Press, 1926), V. 1, pp. 168 ft. ~ Op. cit. (note 25), pp. 105-91. ~ Ibid., p. 121. ® O. Cullmann, Christ and Time. ~ O. Cullmann, Early Christian Worship (Chicago: Regnery, 1955i, p. $5. ÷ The Meaning ~elib~y VOLUME 20, 1961 343 4. L. Legrand REVIEW FOR RELIGIOUS 344 logion: "They shall neither marrynor be married for they are no more liable to die: for they are equal to the angels and they are sons of God, being sons of Resu~rrection'' (Lk 20: 35-36). The point of resemblance with the angels is not their spiritual nature but their immortality. It is account of his immortality that the risen man need no longer procreate. Life of Resurrection is no more a life "in the flesh," in a body doomed to death. It is a life God, a life of a son of God, life "in the Spirit," in a body transformed by the divine Glory. Hence the functions' the flesh become useless: procreation loses its meaning which was to make up for the ravages of death. The celibate shows by his cofidition that such life has already started. His celibacy testifies to what O. Cullmann has called "the prol~ptic deliverance of the body.''~2 proclaims that, in'Christ, despite the appearances, man escapes the clutches of death and lives in the Spirit. A passage of the Apocalypse echoes that teaching. Apoc-alypse 14:1-5 describes the glory of the Lamb in the heavenly Sion. There His throne is surrounded'by a hun-dred and forty-four thougand men, 'all those who "were redeemed from the earth." They represent the perfect number of all those who, saved by the Lamb, will con-stitute His retinue in the world to come; namely, all the elect. Their main characteristic consists in that "they are virgins" (v '~). Virginity must be understood metaphoric-ally: it means primarily fidelity to God by opposition idolatry, often described in Scripture as a "prostitution." Yet considering the realistic value of Hebrew symbolism, the concrete sense of virginity should not be altogether dismissed: "They have not defiled themselves with women" (v 4).~3 This does not mean that the author would make of virginity a necessary condition for entering the Kingdom. This passage must be understood in parallel-ism with Chapter 7, which also describes a hundred and forty-four thousand men leading an innumerable multi-tude which surrounds the throne of the Lamb. While Chapter 14 they are all virgins, in Chapter 7 they are all martyrs. This should not be understood as meaning only martyrdom can lead to salvation. But it does mean that one has no access to the Kingdom unless "he washes his =O. Cullmann, The Early Church (London: S.C.M., 1956), pp. 165-76. In his article CuIlmann does not extend his conclusions to the question 0f celibacy. He shows only that marriage has a special theological value since it "corresponds to the relation between Christ and His Church" (p. 173; see Eph 5:29). This view is quite true but should be completed by an awareness that the love between Christ and the Church is of an eschatological--hence virginal--type, The Spouse is a Virgin (see 2 Cot 11:2). Similarly, even conjugal love will have eventually to turn into the-eschatological virginal agape o! which celibacy is a prophetical type. = See L. Cerfaux and J~ Cambier, L',~pocalypse de saint Jean lue aux Chr~tiens (Paris: Cerf, 1955), pp. 124 ft. robe and makes himself white in the blood of the Lamb" (Ap 7:14). The martyr is the typical Christian for he shares the most closely in the cross of his Master. One cim not be a Christian unless he shares in.some way in the fate of the martyrs, in the cross of Christ: The same interpretatiori can be extended to the fourteenth chapter. "As martyrdom, virginity is eminently representative of Christian life. Even as' one can not be saved~without participating in the dignity of martyrdom, one can not be saved without participating in the dignity of .virginity. Virginit~y is a heavenly perfection, an anticipation, for those who are called to it, of what will be the final destiny of all in the Kingdom of Heaven.TM In the world to come all are virgins~ Even those who are married must keep their eyes on that ideal and know that their love has to turn into virginal charity. Those who remain celibate "in view of the Kingdom of Heaven" be!ong to the virginal retinue of their heavenly King the Lamb. As St. Gregory of Nyssa says: Virginal life is an image of the happi~aess that will obtain in the world to come; for it contains in itself many signs of the good things which in hope are laid before us . For when one brings in himself the life according to the flesh to an end, as far as it depends on him, he can expect "the blessed hope and the comin.g 9f the great God,;' curtailing the interval of the in-tervenlng generations between himself and God s advent. Then he can enjoy in the present life the choicest of the good things afforded by the Resurrection.= Thus the mystery of virginity, as any mystery of Chris-tian life, has a double aspect. It has a negative aspect: it represents the death of Christ and, through it, looks towards the complement of that death, the end of a!l, the apocalyptic consummation. It has also a positive aspect: it shows forth the new life in the Spirit, initiated by the Resurrection ofChrist, to be fulfilled at the Parousia. This doctrine is best embodied in the Lukan account of the virgin birth of Christ. Mary is a virgin (Lk 1:34) and, in her virginity, through the operation of the Spirit, she gave birth to Christ, the "first born" of the new world. Thus, in her virginal fecundity, she anticipated and even originated the re-creation of the world through the Spirit. In that account it must be first noticed that Luke-- and Mary--following the Hebrew mentality, do not extol virginity for its own sake. In the Magnificat Mary describes her condition of virgin as a condition of humilitas; that is, a low condition (Lk 1:48). This was exactly the term used by Anna in 1 Samuel 1 : 11 to qualify her disgrace of having ~' Ibid., p. 125. ~ De virginitate (Patrologia graeca, 46, col. 381 ft.). The theme of celibacy as heavenly life or angelic life is frequent in patristic litera-ture. See L. Bouyer, The Meaning o] Monastic LiIe (New York: Kenedy, 1955), pp. 23-40. ÷ ÷ ÷ The Meaning Celibacy voLUME 20, 1961 4- 4- 4- no child. In fact the whole narrative of the virgin birth of Christ in Luke is built in parallelism with the narratives of the Old Testament d.escribing how sterile women were made miraculously fecund by God.36 To some extent.Luke puts Mary's virginity on a par with the sterility of those women. By remaininga virgin, Mary shares in the wretch-edness of Jephte's daughter, in the abjection of the poor women who had no child (Gen 16:4; 1 Sam 1:1~16; Lk 1:25). She accepted willingly the utter poverty and the op-probrium of those who had no hope of reaching, in motherhood, their human plenitude and who conse, quently were rejected by the world as useless. But in the new Kingdom by God's transforming power, there is a reversal of the human values, The lowly are ex-alted (Lk 1:52), the poor possess the earth (Lk 6:20), those who weep laugh (Lk 6:21), the sterile and the virgins are visited by the power of the Spirit and become receptacles of the divine life. These are simply various aspects of the revolution of the cross turning infamy into glory, death into life. The glorious fecundity of Mary's humble vir-ginity contains already the mystery of the gross. Thelhope, lessness of her virginity points to the hopelessness of the cross: it proclaims, that the world is doomed and that no salvation is to be expected from the flesh. But the fecundity of that virginity presages the triumph of the cross: by the power of the Holy Ghost life will spring from death as it had sprung from the closed womb of a virgin. Thus Mary's virginity announces the disappearance of the world of flesh and the rise of a new world of the Spirit. Jeremiah's celi-bacy had prophesied the first part of the mystery. To Mary it~was given to see the fulfillment and to prophesy, in her life, both aspects of the imminent consummation. Mary's Virginity was prophetical: it turned towards the cross and anticipated the end; it ina~ugurated the~new worldwhere the flesh has no power, for that world knows no other fecundity than the fecundity of the Spirit. The charism oPvirgiriity in the Church continues and com-pletes that prophetical fUnction. Like Mary and Jesus, the Christian celibate renounces any worldly hope," for he knows th~it the world has no hope to propose. But, in his loneliness, he announces and through faith already en-joys the esc, fiato~logical visitation of the Spirit. ' u See S. Lyonhet, "Le r~cit de l'Annonciation," in L'ami du Clergd, 66 (1956), pp; 37-8, and J. P. Audet, "L'annonce h Marie," in Revue biblique 63 (1956), pp. 346-74. REVIEW FOR .RELIGIOUS BARRY MCLAUGHLIN, ~s.J. The Identity Crisis and , Religious Life We often hear it said that the child stabilizes the family. After the first four or five years of marriage the love of the honeymoon is usually exhausted: A new love unfolds. Ideally, it is the affection both parents share for the child that forms the basis for this newmand more maturebond of conjugal love. Perhaps a similar phenomenonJ occurs in religious life. After the first four or five years (or even much later sin~e circumstances and persons differ) a process of reintegra-tion takes place. The religious must re-examine and re-interpret his initial motives and goals. CA newer,° fresher love must supplant the older, faded love. And because ~he natural aids which married life affords are lacking', this transformation to a higher and more perfect love requires supernatural grace and natural maturity. There is no dichotomy here; rather, there is an inter-action. Since God has Himself implanted laws in nature, it is logical to suppose that He will follow the natural patterns operative in the human personality when He works through grace. And grace is, of course, necessary for any form of spiritual development. Yet it is imperative to emphhsize the Scholagtie'axiom that grace builds upon nature. Maturity, on the natural plane, is a prime requisite for supernatural progress and for this transformation of love. To hone Occam's raz6r to a new edge: miracles are not to be multiplied withofit necessity. Like sanctity, maturity develops slowly. For a mah is not born a saint. He is born to be a saint. The distinction is significant: men are not saints all at once; with God's grace men become saints. But-men first'become mature. Maturity, as the natural correlate and predisposition for sanctity, takes time. Psychologists point to a series of crises preliminary to its attainment. " We are especially interested in the "crisis of idehtity" ÷ ÷ ÷ Barry $. McLaughlin, S.J., 3700 W. Pine Bou-levard, St, Louis 8, Mis-souri, is doing graduate studies in psychology at St, ~'~Uis ~Jniversity. VOLUME 20~ 1961 347 the crisis contemporary With the process of re-integration and re-evaluation which occurs once the novelty and freshness of the early years of religious life have disap-peared. Resolution of the identity crisis allows a more mature and transformed love to unfold. But several more basic crises must b~ resolved first. ÷ ÷ ÷ Barry M cLaughlin, S.~. REVIEW FOR RELIGIOUS 348 Development Toward Maturity One of the most widely used theoretical conceptions of psychological development.is the neo-Freudian synthesis proposed by Erik H. Erikson. At a given age, because of physical, intellectual, and emotional maturation, a human being willingly and necessarily faces a new life task. A Set of choices and tests are prescribed for him by his ciety's structure. This new life task presents a crisis. The outcome of this crisis can be successful graduation or im-pairment of the life cycle (which will aggravate future crises). Each crisis prepares for the next--each is a step taken in the direction of the ne~t, until the adult identity is attained. The first crisis is the one of early infancy. What is at stake here, the psychologist feels, is the question of whether a man's inner mood will be determined more by basic trust or basic mistrust. The outcome of this crisis is de-pendent largely upon the quality of maternal care. The mother's affection and her gratification of the child's needs lend a certain pr~edictability and hopefulness in spite of the urgency and bewildering nature of the baby's bodily feelings. This first crisis corresponds roughly to what Freud has described as orality; the second to anality. An awareness of these correspondences is essential for a true understand- ]ng-of the dynamics involved. The second crisis, resolved usually by the fourth year, develops the infantile sources of the sense of autonomy. In this period the child learns to ,~iew himself as an indi-vidual in his own right, apart from his parents although dependent upon them. If there are conditions which in-terfere with the child's achievement of a feeling of ade-quacyv- if he fails, for example, to learn to walk during this ~period--then the alternative is a sense of shame or doubt pervading later adult consciousness (or uncon-sciousness). The third crisis is a part of what Freud described as the central complex of the family; namely, the Oedipus com-plex. According to the opinion of many psychoanalysts, this crisis involves the lasting unconscious association of sensual freedom with the body of the mother; a lasting association of cruel prohibition with the interference of the father; and the consequent love and hate in reality and in phantasy. This is the stage of.initiative; correspond- ing to Freud's phallic stage of psychosexuality. It is the period of vigorous reality testing, imagination, and imi-tation of adult behavior. The major hazard to the solution of this crisis is an overly strict discipline which produces a threatening conscience and flae internalization of rigid and exaggerated (non-rational) ethical attitudes. In the fourth stage the child, now between six and eleven years old, becomes capable of learning intellectually and collaborating with others. The resolution of this stage decides much of the ratio~between, a. sense of in-dustry and a sense of tool-inferiority. A man learns simple techniques which will prepare him for the tasks of his culture. A. rational sense of duty and obligation is also involved here, and the laying aside of fantasy and play for the undertaking of real tasks and the development academic and social competefice. This stage corresponds to the.Freudian latency period. The Identity Crisi~ We are chiefly concerned inthis ~rticle with the identity crisis, first of~all in its broader, cultural dimensions, and then within the specific framework of the religious life. The young~adolescent in our culture must~clarify his understanding of who he is and what his role is to be. He must forge for himself some central perspective and direc-tion, some effective integration, ou_t :of the remnants of his childhood and the hopes of his anticipated adulthood. Failure to resolve this crisis can result in neurosi~s,-psy-chosis, or delinquent behavior. More frequently,, however, there is a generalized sense of role diffusion. The possession of a role within the culture and,of standards of cultural living constitutes the social side of identity. In addition, there is an optimum ego synthesis to which the. individual himself aspires. The Judeo-Chris-dan tradition and the ideals of the American heritage stress the immeasurable worth of _the individual person. The dignity of the individual, respect for the individual, self-det~rmination these are phrases which attest to our consciousness of the value of personal identity. Each per-son is certain of what is in fact true: that he stands at the center of a unique network of relationships, experiences, influences. He is different and he knows it. Consciousness of the value.of personal identity and a strong sense of personal uniqueness do not,. ho.wever, neces-sarily imply a resolution of the crisis of identity. In some young people, in some classes, at certain periods of history, the identity crisis will be minimal; in other people, classes, and periods this crisis will be clearly marked off as a criti-cal period. There is considerable evidence that in our cul-ture today the identity crisis is of maximal importance, that most individuals undergo a prolonged identity crisis. ÷ ÷ ÷ Identity Crisis VOLUME 20, 1961 349 ÷ 4. 4. Barry McLaughlin, $.~. REVIEW FOR RELIGIOUS 350 During this crisis there is a desperate urgency, often con-cealed under the camouflage of social conventions, to resolve the problem of what one should' believe0in and who one should be or become. Three crises follow the crisis of identity; they concern problems of intimacy, generativity, and integrity. What role diffusion is~to identity, its alternative and danger, isolation is to intimacy, egocentric nonproductivity is to generativity, and the lack of consistent values is to integ-rity. When~ the identity crisis is prolonged, these three crises are interwoven with it. The resolution of the identity crisis brings concomitantly the resolution of intimacy, gen-erativity, and integrity crises: A lasting sense of ego identity is the characteristic of the mature adult. The Identity Crisis in the American Culture Victor Frankl, one of the leading .proponents of Ex-istential psychology, has pointed out that Freudian psy-choanalysis has introduced into psych.ological research what it calls the pleasure principle or the will-to-pleasure. Adler has' made psychologists conversant with the role of the will-to-power as a main factor in the formation of neurosis. But Frankl maintains that man is neither dominated by the will-to-pleasure nor by the will-to-power, but by What he'would call man's will-to-meaning; that is, man's deep-seated striving for a higher and~ultimate mean-ing to his existence. Frankl .has perhaps overstated his case; it is more likely a question of emphasis. But the will-to-meaning does re-flect the modern concern with personal identity and, in this sense, is probably as strategic in our time as the study of sexuality was in Freud's time or the study of the drive" for power in Adler~s time. , It is signific~int,-too, that concern with matters of identity is greatest in this country. Psychologists and psychoanalysts recognize th~at in America especially adult patients hope to find in the psychoanalytic system a refuge from the discontinuities 6f existence and a re-gression to a more patriarchal one-to-one system. America has been a melting-pot, a country which attempts to make a super-identity otit of the' identities imported by its constituent immigrants. Previous agrarian and patri-cian identities have been" submerged in the wake of the rapidly increasing ,mdchanization of industrial technology. Frequently the American man has been unable to formu-late his new identity. Depreciation-of.the American way of life is, of course, the favorite indoor sport of cultural critics. The per-tinence of their remarks is not always apparent,.yet in the present context several criticisms'are relevanf. They point out some Of the reasons for the identity crises of con- temporary Americans. From these criticisms we can gain some understanding of the identity crisis of the American man and ultimately of the identity crisis of the (American) religious man. In Arthur Miller's Death of a Salesman, Biff'exempli-ties an American "type." Society 'has failed to provide him with a clearly defined role: "I just can't take hold, Mom, I just can't take hold of some kind of life.''1 He-lives in constant frustration, unaware of who he.is or what he is to be. And many psychoanalysts feel thatBiff's number is legion. That Biff should address his problems to Morn is sig-nificant, During World War II the expression "Momism' came :into existence :as a means of denoting a type of per- _~onality commonly :encountered in ybung men. There is ¯ n excessive dependence upon and 'attachment' to, the ,nother, with but feeble' attachment to:the father and no =lear image gained through him of man's role. Psychol-ogists have commented upon the probable roots of this phenomenon: the absence, both physically and psycho: logically, of the father from many American urban, and .uburban homes. Because of the conditions of .ecdnomic ~nd social life, many fathers have neither the opportunity qor the inclination to "take on" their sons in the way that a, as common, for example, in the days of the older patri-archal society. This is the first cause we wish to mention "or the prolongation of the crisis of identity: . the failhre ~,f the father in our culture to give to the son a clear image ,f the masculine personality and the role of man. ~ :~ 'Critics have also noted the American fear of loneliness. Individual identity is sacrificed in an effort to stay. close o the herd, to be no ~different from others in" thought, eeling, or action. To stand aside, to be alone, is t6 assert ¯ personal identity which refuses to be submerged. So-iety will not tolerate this; innumerable social features are lesigned to prevent it: stadiums to accommodate~thou-ands at sport events, open doors of private rooms and of- ¯ ces, club cars on trains, shared bedrooms ih colleges and ,oarding houses, countless clubs, organizations; associa-ions, societies, canned music (for gilence~is unbearable) ,iped~into hotel rooms, railway cars, and supermarkets. Yet one of the surest signs of the resolutio~ of' the iden-ity crisis is an increased capacity for .being alqne, for ~eing responsible for oneself.~The gradual process that ¯ ill end in perfect identity involves 'an awareness of he'fact that there are decisions in life and aspects of life's truggle tha~t a l~erson mu~t fa~e alone. ~o Fgr~. a~ young person becomes dearer in his own mind ,f his role in society and of his personal identity he is a In J6hn Gassner (ed.), Best American Plays: Third Series, 1945- 951 (New York: Crown, 1952), p. 19. Identity, ~risis~ VOLUME 20~ 196~. 4. 4., 4. Barr~ MeLaughlin, $.L REVIEW FOR RELIGIOUS 352 likely also to become more aware of how he differs from others. Gradually he becomes conscious of his isolation from others, not because others are pulling away but be-cause the fullness of personal identity cannot be achieved without.some degree of aloneness. Here we have a para-dox: the more richly a person lives, the more lonely, in a sense, he becomes. And as a person, in his isolation, .be-comes more able to appreciate the moods and feelings of others, he also becomes more able to have meaningful relationships with them. But the unwritten code of our national culture pro-hibits aloneness, and this is the second causative factor for a prolonged identity crisis: the obstacles our society im-poses to the cultivation'of a sense of personal identity. Finally, we see what the critics refer to as the "deper-sonalization" of man by the mass media. "Man is losing himself," Emmanuel Mounier wrote, "in his handiwork instead ~of losing himself in his consciousness; he has not been liberated.''2 There is much that could be said about these factors and their deleterious effects upon a sense of individual identity; but much has already been said by the critics, What is of primary interest here is that mass media standardize thought by supplying the spectator ~ith a ready-made visual image before he has time to construct a rational interpretation of his own. Man has come to'ac-cept ideas and attitudes without having submitted these to himself for intellectual decision. Man is so much a part of the verbal noise going on around him that he does~not notice what the noise is conveying to him. There are, of course, many other causative factors contributing to our national and individual identity crises Millions of young people face these and other psychologi-cal and social obstacles to identity and transcend them in one way or another. If not, they live, as Captain Ahab says, with half their heart and with only oneof their lungs, and the world is the worse for it, The Identity Crisis in the Religious Life The religious man--and by this is meant the man pos~ sessing a fundamentally God-oriented personalitydis of course, immune from cultural influences. Yet as Erikso observes in his book on Luther,., He is always older, or in early years suddenly becomes older than his pla.ymates or even his parents and teachers, and focuses in a precocious way on what it takes others a lifetime to gain a mere inkling of: the question of how to escape corruption i living and how in death to give meaning to life. Because he e periences a breakthrough to the last problems so early in hit life maybe such a man had better become a martyr and seal his message with an early death; or else become a hermit in a soil ="A Dialogue with Communism," Cross Currents, v. $ (195~ p. 127. i! tude which anticipates the Beyond. We know little of Jesus of Nazareth as a young man, but we certainly cannot even begin to imagine him as middle-aged? This short cut between the youthful crisis of identity and the mature one of integrity makes the religious man's problem acutely intense. In addition, the method of "indoctrination" to which he subjects himself aims at sys-tematically descending to the .frontiers where all ego dan-gers must be faced in the raw, where personal guilt is un-covered, drives tamed by prayer and asceticism, and where, ultimately, self must abandon and transform its own identity. In a sense, only "religious geniuses''4 are cgpable of such an enterprise. Yet the man or woman who enters religious life specifically chooses to face this challenge. Per-haps the most important ramification of the life of the vows is the consequent necessity of mature personal iden-tity. There are those, however, who consider it dangerous, unreasonable, and even in a sense against nature, to com-mit a young person in perpetuity to the religious life. Martin Luther became convinced that religious commit-ment was impossible to a man under thirty years of age. A young man of twenty does not know what th~ future may have in store, what sacrifices he may have to accept. He has only a very general view of what religious life will be and his final renunciation can only be made when he knows in detail and as a whole what such a life entails. Yet St. Thomas held that a person could decide upon a religious vocation years be~fore puberty. This poses a problem which involves more than a ques-tion of the religious vocation. It is concerned 'with one of the fundamental aspects of the problem of life. The ma-ture man is future-oriented; for him life is a continuous whole. In his youth he finds that he must commit him-self to an identity, to a course to which he will remain bound in the future. His acts are weighted with the future. If a man refuses to commit himself, identity becomes im-possible. Marriage and the religious vocation are the two funda-mental forms of commitment. When a man marries he is unaware of the trials and responsibilities'of marriage; he does not know what it is to have a dependent wife and children. But the will to do that which is irrevocable de-pends on the strength of a person's love. A love which is genuine takes possession of the whole of the personality. Then it desires to be irrevocable. This notion of commitment is most perfectly delineated in the thought of Gabriel Marcel: I see it like this. In the end there must be an absolute com- " The Young Man Luther (New York: Norton, 1958), p. 261. 'Jean Dani~lou, s.J., God and the Ways o] Knowing (New York: Meridian Books, 1957), p. 10. ÷ ÷ ÷ VOLUME 20, 1961 ÷ ÷ ÷ Barry MeLaugh!in, $.J. REVIEW FOR RELIGIOUS 354 mitment, entered upon by the whole of myself, or at least by something real in myself which could not be repudiated with-out repudiation of the whole--and which would be addressed to the whole of Being and would be made in the presence of that whole. This is faith. ObViously, repudiation is still a possibility .here, but ,cannot be justified by a change in the subject or object; ~t can only be explained by a fall? This notion, of personal commitment leaves little room for the so-called "temporary vocation" (which is actually a contradiction in terms), even when this is understood as an actor the permissive will of God which allows a person, for his sanctification, to live for some time as a religious and with religious vows. Although a person does grow and develop as he lives out his commitment, although his in-itial love deepens into a more perfect and more mature love, there can be no possibility of a repudiation. This would be a denim of identity and is only explained by a "fall." These are strong words, and are not, of course, meant to be dogmatic. The nature and binding force of a religious commitment such as life with vows requires much more adequate theological analysis. Yet the problem remains. The religious man must be mature before, his time. Ultimately it is a question of the initial acquisition of what Lindworsky calls the "'voca-tional ideal": Before every man there stands~ a picture of that which he should become; and never will he be fully at peace, undl the ideal shown in that picture has been brought to perfect rgaliza-tion. G This provides a focal' point for personal identity within the religious vocation. Perfect identity is not something acquired in its fullness all at once. It comes at the termina-tion of a long and gradual process of growth. Each step along the way presents new difficulties and necessitates closer scrutiny and deeper meditation upon the nature of the identity chosen. There must be a gradual transforma-tion and identification with Christ. ¯The vocational ideal guides the individual to this new identity within the confines of a life of the vows. Gradu-ally the significance of each vow becombs apparent. Each involves a secondary crisis of its own, a danger to personal identity. Once each of these crises are faced and resglved perfect identity is realized. By his vow of poverty the religious man is thrust once more--thi~ time on a much more conscious and more spiritual level--into the primary crisis of trust. In a real (though qualified) sense, religious experience, as Erikson points out, retraces our earliest inner experiences, giving ~ Being and Having (Glasgow: University Press, 1949), pp. 45-46. o Johannes Lindworsky, S.J., The Psychology o! Asceticism (West-minster: Newman, 1950), p. 15. angible form to vague evils and reaching back to the .~arliest moments of childhood. The child must learn to rust his mother; the religious man ~must learn 'to rust God. Only then can he venture out into the.apparent cold which lack of possessiong m~ans to his natural un- ]erstanding and to his provident instincts. Otherwise he "alls into a new and much worse predicament. When a nan has adopted poverty, he will take daily action to keep dive his trust in God; and from the constantly reiterated :onfirmation ~of this t~'ust, he will draw nourishment "or ~his love of God. Voluntary poverty is an attempt to live so strongly upon he inner surge of love for Christ that external supports :an be reduced to a minimum. It is an attempt to be as ~nuch as possible. It is an incentive for a man to restore ~rder of the right kind to his own life and in his relations o God and his fellows. To he more a man and more truly ~ man, as completely and perfectly a man as~possible~: hat is the purpose of the yow of poverty. Failure to achieve uch an identity is its danger. .Chastity also entails a crisis. Th~ religious community "isks becoming an assembly of old bachelors or old maids, whose egoism is concealed beneath a facade of renunci-ation. The mainstay of the family is conjugal love and the ove between the parents and their children. In tl~e re-igious life it is God alone who is the bond, and the corn-non life cannot be sanctified except insofar as the person, ~y loving God, passes beyond its natural aspects.-The ring of mortification is always there because the affections :stablished between members of a community do not form hat personal link which is characteristic of the family. The religious man finds affection, but this is on a piritual plane, leaving certain sides ofthe human per-onality unsatisfied. Men do not go to religious life to ind what they normally find in the family. There is friend-hip, but basically a religious man's life is in God, and n,God one is alone. Fundamental solitude: God is the ~ortion of his inheritance. Psychologically, this involves a sublimation of the nost radical type, yet Freud himself admitted its possi-bility and its actual fulfillment in St. Francis of Assisi nd others. A new and different identity must be forged. In order to arrive at being everything, desire to be noth-ng," wrote St. John of the CrossF This crisis involves, ~asically, final surrender of self-identity and union and bs0rption into the identity of Christ. The vow of ob'edience entails an equally radical crisis. Fhe religious man's identity threatens to be submerged. The Ascent of Mount Carmel, 1, 13, I1 in E. A. Peers (ed. and rans.), The Complete Work o] St. John o] the Cross (Westminster: ~ewman, 1953), v. 1, p. 62. Identity Crisis VOLUME 20,~ 1961 355 4. 4. Barry McLaughlin, $.J. REVIEW FOR RELIGIOUS 356 Existentialist literature especially makes this point: "W~ want freedom for freedom's sake and in every particula circumstance," writes Sartre. "Those who hide their com plete freedom from themselves out of a spirit of serious ness, I shall call cowards.''s Self-identity seems impossibh without the freedom to choose, to determine one's owt conduct and profit or suffer by the consequences. This i a notion rooted in contemporary American Protestan ideals. So much so ttiat William James admitted: It is difficult even imaginatively to comprehend how men po~, sessed of an inner life of their own could ever have come t think the subjection of its will to that of other finite creature recommendable. I confess that to myself it seems something o a mystery? There is a paradox here. When'the religious ma empties himself of his own will (not to other finite crea tures, of course, but to God), at that moment the whol world enters in to fill the vacant space. The saint has n~ particular desires. He seeks only to be allowed to disap pear. He reveals the world to mankind as God has willet it. Yet more than any other man, the saint is responsible He is aware of his obligation to choose for himself. Th terrible duty of the saint is the duty to choose consistentl the "chOice of God. There is one other aspect to the identity crisis in re ligious life, the professional aspect. There are two side to the identity crisis: achievement of personal identity an~ of social identity. We have discussed in some detail th religious man's growth in personal identity. There is als the social role of religious men and women in Americ today, the role of teacher and scholar. Much has been wrftten and much said about the pligh of the American Catholic educational endeavor. We ar concerned here with but one facet of these discussions the undeniable need of Catholic educators to dedicat themselves completely to the subjects they teach. Thi dedication must mean a commitment of the sort which in volves the individual completely in the field he is intel ested in, so much so that he is eager and enthusiastic to se and to contribute to its progress. And since there is fi way to dedicate oneself to learning from the outside, th individual must devote himself totally to his field. A b] stander is too uncommitted. As Father Ong has observed If there is anything that our American Catholic education suffel from, it is the fact that too many of us are not committed enoug to the subjects we profess, not dedicated to them with that tot~ ~Jean-Paul Sartre, Existentialism (New York: Philosophical brary, 1947), pp. 54--55. ~ The Varieties o! Religious Experience (New York: Longma Green, 1909), p. 311. :~ edicati~n which, for us, should be part of our religious dedica- ~on of God Himself, who makes human knowledge to advance.10 It would seem that many religious men and women, who ,ave to a great extent resolved aflm~i~rably the problems of ,ersonal vocational identity, have not resolved the prob-ems of social identity, have not seen clearly their own role s teachers and scholars. Perhaps the opposite is 6ften true, ,ut in either case it is apparent that there is need "for a uccessful resolution of the identity crisis on both levels nd for an integration at an even higher level. ",6nclusion The gyeatness of man consists in his origin, his nobility s a creature, as a child of God. But more than this: there s also his vocation; man is called upon to co-operate with he divine liberty in the creation of his own identity. This nvolves a process of what Dietrich Von Hildebrand calls 'confronting all things with Christ.''n The saint alone ,as solved the identi.ty crisis perfectly. He has transformed fis self-identity into the identity of Christ. Each saint s a pane of glass of a different color through which Christ's adiance shines. But we all are called to be saints. And if maturity is a ,rerequisite to sanctity, the resolution, with grace, of cer-ain psychological crises is necessary. Above all the reso-ution of the identity crisis, usually concomitant with the ,rocess of re-examination and re-evaluation which occurs ,nce the novelty of the early years of religious life has ,assed, prepares the way to sanctity. Each religious, like he saint, must deepen and transform his love. There is a continuity in life which the saint makes nanifest. The child persists in the man; the mature adult ,as grown out of" childhood without losing childhood's ,est traits. He retains the basic emotional strengths and he stubborn autonomy of the infant, the capacity for onder and pleasure and playfulness of the preschool ears, the capacity for affiliation and the intellectual curi- ,sity of the school years, and the idealism and passion of dolescence. He has incorporated these into a new pattern ;ominated by adult stability, wisdom, knowledge, re-ponsibility, strength, and prudence. The saint is not a man apart from, and outside of, the ;retchedness of everyday life. He is not a man in corn- ,union with God and out of communion with other men. ~ecause he lives in close contact with God, because he has onformed his mind to the mind of Christ, the saint is the ~Walter Ong, S.J., American Catholic Crossroads (New York: ¯ *acmillan, 1959), pp. 104-05. n Translormation in Christ (New York: Longmans, Green, 1948), ¯ 74. VOLUME 20, 1961 357 one man who is in communion with us, while all other live apart. This is why the saint is the per[ectly mature individual at once the most sensitive and the most spiritual o[ men The most sensitive because nothing and no one in world finds him unresponsive, since he is always in mediate and loving contact with persons and things. He the most spiritual o[ men, ~or every movement o[ his sonality has its origin in the realization that Christ measure o[ all things, the source o[ his own identity. embodies per[ectly the words of St. Paul: "So we shal reach per[ect manhood, that maturity which is propor ¯ tioned to the complete growth of Christ" (Eph 4:13). Barr~ McLaughlin, $.l. REVIEW FOR RELIGIOUS 358 ROBERT F. WEISS, S.J. The Christ of the Apocalypse Toward the end of his long life in the closing years of the first century, our Lord's beloved disciple, the apostle St. John, penned from his place of exile on the island of Patmos a beautiful message of hope and encouragement for the Christian churches. The style: 0f this letter, the last book of the Bible, is apocalyptic; that is, it deals with the revelation made to John of things present and pastas well as future. Its theme 'is the ,triumph of Christ. In images of surpassing beauty, St. John describes for all ages the glorious King of kings. Although it is the same Christ of the Gospels whom we meet here, a great change has come over Him. He is still "like unto a son of man," but He no longer has the weaknesses and limitationS of His humanity. We will see Him in settings of majesty, power, and triumph--all of which are meant to stir up hope, love, and courage for the struggle ahead, for the difficulties and persecutions the Church must always suffer. He has already conquered. This is Christ as He is now, and yet His victory is being constantly repeated. The message is, therefore, one of personal concern for all Christians of every .age. "Blessed be the man who reads this prophecy," says John, "and those who hear it read and heed what is written in it, for the time is near." For each one of us the battle is now raging, and the end of our own struggle is approaching. Christ conquered sin and death long ago; but as long as this world lasts, the conflict goes on. Not until the last day will Ghrist:s triumph be final and complete. But for us, each individual, the time is near and Christ is coming soon. John begins his epistle in a Trinitarian setting, using a salutation much like Paul's as he wishes peace and blessing to the seven churches in Asia from "Him who is and was and is coming"--the Father--"and from the seven spirits befOre His throne"--the Holy Spirit represented by His Robert F. Weiss, S.J., is a faculty member of St. Louis University, 221 North Grand Boule-vard, St. Louis 3, Mis-souri. VOLUME 20, 1961 359 + 4. 4. Rober~ F. Wei~s~ SJ. REVIEW FOR RELIGIOUS 360 sevenfold gifts--and "from Jesus Christ." The full title, Jesus Christ, used here in connection with the other per-sons of the Blessed Trinity, is not used again until the very last verse in the letter. John seems to prefer Jesus alone, in this way emphasizing the humanity of the glorious Christ and His identity with the historical person who lived and suffered. Christ alone as a title occurs only four times. All of these are in the last half of the book in settings of solemnity and majesty and in close association with name of God. John's favorite title for Christ is, as will later, the Lamb, although he also .uses Son of God and Son of Man. The apostle's cast of mind is revealed by the prayer Of praise he offers to Christ at the outset--"to Him who loves us and has released us from our sins." This Christ "has made us a kingdom of priests for His God and Father." Just as Israel when set free from Egypt acquired a national life under its divinely appointed king, so Church, redeemed by the Blood of Christ, makes up a holy nation. As kings, the faithful of Christ will reign all the peoples; as priests, united to Christ the Priest, they will offer to God the Whole universe in a sacrifice of praise. In his magnificent opening vision, John sees the glorified and idealized human form of Christ: a being like a man, wearing a long robe, with a gold belt around his breast. His head and hair were as white as white wool, as white as snow; his eyes blazed like fire; his feet were like bronze, refined in a furnace, and his voice was like the noise of mighty waters. In his right hand he held seven stars; from his mouth came a sharp double-edged sword, and his face shone like the sun at noonday. The garments are the first object to catch John's attention. The figure wears a long robe of the priesthood and girded with the belt of royalty. His snow white hair His eternity, and His eyes blazing like fire repre-sent His divine knowledge. Feet glowing like bronze furnace symbolize His power and utter stability. His voice, which is compared to the thundering rush of a waterfall, and His face, shining like the noonday sun, which recalls the glorious transfiguration on Mount Tabor, give Him a majesty that is terrifying. In His right hand are seven stars representing the seven churches over which He has power and care. It was among seven lampstands that this figure had appeared; they are likewise churches and signify His omnipresence. From His mouth comes the sharp two-edged sword of the word of God which has power to condemn or reward. This is He who is "coming on the clouds, and every eye will see Him, even the men who pierced Him." John is so overawed by the sight that he falls at the feet of Christ like a dead man. But our Lord lays His hand him and tells him not to be afraid. For He is the first and tlie last, that is, the Creator and the last end of all things. He is the Living One, an idea prominent in the tliinking of the Hebrews. Theirs is a living God, not the dead idols of their pagan neighbors. Chi'ist ~a~ defid, crudi~ed; yet here He is alive forever and ever. He has risen from the dead never to die again. More than that, He holds the keys of death and the underworld, over which as God He alone has power. He carries the key of David and thus has ab-solute authority to admit or exclude anyone'from the city of David, the new Jerusalem. He "operis and no one shall shut, and'shuts and no one shall open." This is the Christ of the Apocalypse, infinitely majestic and august. He wiil come in the end seated on a cloud, and with a single swing of His sickle the' harvest of the earth will be reaped. His prhdominant characteristic is unbounded power. Only once or twice, it is said, does the tenderness of Christ's compassion or the intimacy of His fe!lowship with men make itself felt in this book. Yet when it does, it is unexpected and most poignant. Afier rebuking and praising, encouraging the faithful and castigating the tepid, Christ concludes: I reprove and discipline all whom I love. So be earnest and re: pent. Here I stand knocking at the door. If anyone listens to my voice ~and opens the door, I will be his guest and dine With him, and he with me. I will permit him who is victorious to take his seat.beside my father on his throne. In apocalyptic literatur~e Christ is frequently pictured as a judge at the door. Hire the beloved disciple sees Christ not as a judge but as a friend inviting us to :the closest kind 6f intimate companionship. For the Orientals the Lidea of perfect friendship is represented by the notion of taking a meal together. Since it is not uncommon for John to use words with additional connotations, even with a triple meaning, he may well be alluding here also to the Holy Eucharist, in which Christ Himself becomes our food, as ~vell as to the banquet prepared for the faithful in heaven. Even in this setting of gentle and tender intimacy, the glory awaiting the loyal friends of Christ is not forgotten. The place asked by their mother for the sons of Zebedee is to be had by all those who are faithful unto the end. The risen and ascended Christ is all in all to the members of His Church. He loves them; He redeemed them; and He has made them what they are, a new Israel, a kingdom of priests. In the succeeding visions, John prefers to speak of Christ as the Lamb. This is not to be looked on as a photograph or a picture or even as an imaginative'representation. Like the other images used, it is a symbol, a thought-representa~ tion to be taken according to its intellectual content. ~Th~ images are not essential and sho~uld not be retained. The ÷ The Christ o] the Apocalypse VOLU~E 20, 1961 361 + + ÷ Robert F. Weiss, REVIEW FOR RELIGIOUS 362 author wishes to convey an idea, and that is all the image should be used for. He gives us a succession of these sym-b~ Is~rom ~hich he wishes us.to take an idea and then move on to the next. This is especially true of the various qualities ascribed to Christ whom he will repeatbdly iefer to as simply the Lamb. This is not the sacrificial Lamb of Isaiah about whom John is speaking; rather it is the Lamb as a leader. He the strong one, the sheperd 0f the faithful who will guide them.to the springs of living water, the fountain of which is God Himself. It is this Lamb alone who can break the seals and open the book upon which are written the secrets of history-~the story of the great sufferings to endured, the conflict that will rage, and Christ's ultimate and magnificent victory. The Lamb, has seven horns signify His unlimi~ted power and seven eyes as symbols His vast knowledge. As so frequently in the peculiar apoc-alyptic style of this letter, the number seven is used to completeness and plenitude. The Lamb as John sees Him appears as if slaughtered, and yet He lives. He has conquered sin and death. He was slain as a victim, but only the splendid results of sacrifice remain. To Him indeed belong the ~rerogatives of God. He is spoken of more and more, as John's account proceeds, in the same breath with God the Father. He has a share in the works of God. "Our deliverance is the work of our God who is seated on the throne and of the Lamb." In the glorious day of the heavenly Jerusalem, Christ Lamb will reign with His Father. John saw this Jerusalem: the holy city, coming down out of heaven from God, in all the glory of God. It shone with a radiance like that of some very precious stone, like jasper, clear as crystal . I saw no temple in it, for the Lord God, the'Almighty, and the Lamb are its temple. The city does not need the sun nor the moon to shine in it, for the glor~ of God lighted it, and the Lamb is its lamp. The heathen will walk by its. light. The kings of the earth will bring their splendor to ,t. Its gates will never be shut by day--for there will be no night there and they will bring the splendor and the wealth of the heathen into it. Noth!ng unclean will ever enter it. In this day God will make "all things new." The apostle is trying to describe heaven in .this passage using the language of the Old Testament with which his readers were familiar. The essential jo~ of this state of glory is that God will be with those who have remained faithful and they will be with Him. Everything good will also be in heaven, but the presence of God will be everything. God and His Christ are its sanctuary; God's glory will light it; the Lamb will be its lamp. There will be no need for a temple other than God or for the intermediary of religion, for God Himself will be possessed. The Lamb in the day of judgment can be terrible in His anger, and as a shepherd He rules with a rod of iron. But there is an arresting touch of tenderness in the glimpse we are given of the glorious victory to which .He will lead His followers: They are the people who come through the great pe~secuti0n, who haveowashed their robes white in the blood of the Lamb. That is why they are before the throne of God and serve him day and night in his :temple, and he who is seated on the throne will shelter them. They will never be hungry or thirsty again, and never again will the sun or any burning heat distress them, for the Lamb who is in the center of the throne will be their shepherd, and will guide them to springs of living water, and God will wipe away every tear from their eyes., Seel God's dwelling is with men, and he will live with them. They will be .his people and God himself will be with them. Those who come through the time of tribulation are those who have washed their :robes in the blood of the Lamb. This symbolic expression includes both the idea of salva-tion through the death, of Christ and theoactivity of-the faithful' themselves signified by the washing. Their reward will be to participate in the worship of God day and night. With typical Hebrew reverence for the name of God, John speaks of Him "who is seated on the throne" rather, than repeat the sacred name: Just as in the land of promise there was to be a cessation of suffering, so in heaven the faithful will be eternally free from all care and want and every sort of mental distress or bodily pain. For the Hebrews water was scarce and very precious; a plentiful source of it signi- ,fled abundance and prosperity. The water here is a symbol of God's grace, and God is its source. John's vision is in terms of the Old Testament prophecy of Isaiah, but now in Christ the fulfillment is assured. There isone other appearance of Christ which must be mentioned, perhaps the most striking vision of all. Before, we saw the temple; now heaven itself is opened, andwe see the magnificent, triumphant Warrior-King followed by the armies of heaven: Then I saw heaven thrown open and there appeared a white horse. His rider was called Faithful and True, and he judges and wages war in uprightness. His eyes blazed like fire. There were many diadems on his head, and there was a name written on him which no one knew but himself. The garment he wore was spattered with blood, and his name was the word of God. The armies of heaven followed him mounted on white horses and clothed in pure white linen. From his mouth came a sharp sword with which he is to strike down the heathen. He will shepherd them with a staff of iron, and will tread the winepress of the
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As much as COVID-19 is a health and economic crisis, at its core, it is also a governance crisis.
NDI President Derek Mitchell and new Director of Democratic Governance Kristen Sample delve into ways governments and the international community have risen (or not) to meet the challenges of the COVID-19 pandemic.
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Derek Mitchell: As we all continue to shelter in place and respond to the colossal health and economic crisis that is COVID-19, we must not forget that at its core, pandemics are as much a result of governance failure as any failure of healthcare or health system. Since working to support democratic processes, institutions and governance around the world is what NDI does for a living, we thought it useful to delve into the role governance has played in the COVID-19 pandemic with NDI's experience in more than 50 countries around the world serving as a guide. Welcome to DemWorks. My name is Derek Mitchell, president of the National Democratic Institute. To discuss all this with me in this podcast, I'm joined by NDI's new director of democratic governance, Kristen Sample. Kristen Sample: Thank you so much Derek. DM: Kristen just joined us on March 1. She brings more than 20 years of democratic governance experience with her to NBI having advised and evaluated programs at UN Women, UN Democracy Fund, the Open Society Foundation, Global Partners, Governance and International IDEA. Kristen is an expert on countering corruption, legislative strengthening in the nexus of gender and politics and she has led projects focused on the impact of democratic reform on economic development and citizen security. At a moment when the global crisis in governance is at the center of international conversation, at least before the pandemic push pause, we are thrilled to have Kristen aboard to look at that issue with fresh creativity here at NBI. So welcome Kristen to your very first DemWorks podcast. KS: I'm really pleased to have the opportunity to speak with you today on such important issues. DM: So we'll speak about the crisis of governance but also the pandemic factor as well. But I do want to start with this global governance crisis that has sort of preceded this. This is a broader overhang. We've seen all over the world popular demonstrations over the past year and more and everywhere from Moscow to Managua, to Hong Kong, to Khartoum, to Algeria, to Istanbul, to Paris. You can go on and on. And what it represents is a frustration with the quality of governance. Democracy somehow is not delivering for people. And I want to hear your thoughts on that. It's a moment of turmoil certainly. People will look at this and say, "Well, democracy is failing," but it's more than democracy that this is happening. It's a general quality of governance question that I think actually provides an opportunity. So let me just ask your thoughts on that first off, Kristen. KS: Yeah. Thanks so much for that question, Derek. I think that NDI, since we have officers or programs spanning every region of the world basically in more than 50 countries, we're in a very good position to be able to take the pulse of what's happening in the different countries. In fact, we have been conducting surveys every two weeks of our country programs to get a sense of what's happening on the ground and we've received some very interesting signals that I'm really happy to be able to share with you today. On the one side, we are saying that in many countries governments are responding very seriously, in very concerted ways to the health crisis. I mean in more than two thirds of the countries. The governments in the countries where we work are closing nonessential businesses in over 60%, they are communicating in ways, having very intensive communication campaigns that really are reaching all citizens. But when it comes to the democracy side, when it comes to implementing that response and pursuing a response that's consistent with democratic principles and norms and values and institutions, we are seeing some troubling developments at the same time. For instance, the number of governments by our account, over 40% of the governments in the countries where we work are declaring emergency powers and it's clear that this is an extraordinary situation that requires extraordinary measures, but in many cases these emergency powers are inconsistent with democratic principles. They are not linked to the crisis. There is no provision for legislative oversight or in many cases, these have no sunset class, so there's no time limit and these are simply open-ended. And link to that and linked in many cases to these emergency powers, emergency decrees, we're seeing an uptick also in threats to fundamental freedoms. For instance, nearly half of our countries are reporting that there are measures in place where governments are repressing non-state media who are critical of the government's response to the pandemic and that in some cases, again, almost 50% of our countries, there are measures in place where governments are limiting space for civil society to engage in political actions. Another factor that I'd like to highlight too is while we're all distracted by the pandemic and while people are at home and perhaps with less access to information and less direct contact with government, there are also signals that many governments are using this as an opportunity to diminish anti-corruption controls. So that means that in some cases economic response packages or healthcare delivery is taking place with less transparency and less openness, which as you can imagine is a risk in terms of making sure that those resources are actually getting where they need to be. And all of this, all of the stresses, the frustration and these concerns of course also have impacts when it comes to citizen trust, interpersonal trust citizen trust of the government and also we're seeing greater potential for civic unrest and a deteriorating security environment. So all together, I hate to start with such a pessimistic view, but I think it is important again, through the networks that we have, the relationships that we have with political and civic actors on the ground, to convey the seriousness of the situation and to make sure that we're always communicating that well, this response requires really drastic measures. These measures need to be consonant of course, with the principles of democratic governance. DM: Right. It fits into this broader competition of narratives that occurred even before the pandemic began, where China or Russia saying, "Look, authoritarian governments are more efficient in providing services. We do this stuff better. Democracy is messy." And they're able, as you say, to take advantage of this moment when people are looking for strong central control to make that case and to both do that rhetorically but also through provision of services. And then it's not just those major countries. You'll have folks whether it's Hungary or Poland or you just go around the world, they're postponing elections. They are shutting down civil society, they're settling scores with adversaries. They're constraining public debate, saying that those things are luxuries during a time of crisis and that gives them an opportunity then as you said, for not just power grabs, but resource grabs and money grabs and they say, "Look, these are extraordinary times. They require extraordinary measures." And the concern is that these extraordinary measures will be permanent, that they'll say you need us to be surveilling people. So this is a challenge for certainly those who do democracy work and for folks inside these countries. But I think the broader question of security, we'll talk about that maybe a little bit later, but it's interesting what we're seeing on the ground as you say. You do a lot of work in the legislative sphere, you have a lot of background on that. How legislatures are particularly important. Civil society is too, but just focusing on legislature's role as a check and balance against executive overreach, can you talk about from the NDI experience or your other observation, how legislatures are being challenged, how they're dealing with this moment, how they're adapting to deal with the COVID-19 moment. KS: Yeah, absolutely. So I'm so glad you brought this point up. The first challenge that I'd highlight is this risk that the legislative branch is getting sidelined. In a crisis like this, the executive branch is generally front and center. Their role is clearly understood by citizens. Head of state might be the one out there doing daily press briefings or a health minister communicating medical reports. And there's this sense of emergency that as I sort of alluding to before, it seems to empower the executive branch. And unfortunately that seems to be, in many cases, at the expense of the legislative power. And additionally, another challenge and another reason that legislatures are perhaps getting crowded out or sidelined is simply that, the coronavirus, by it's dynamic, it's not socially compatible. And since parliaments are these multi-member bodies that have more diffuse operations, more diffuse leadership and that involve hundreds of different people, it's simply just a challenge to assemble a large group of people together, bring them together and keep them front and center in this crisis. So if that first challenge is making sure that people just keep in mind that legislatures matter and the legislatures are able to exert their rights and their authority, I'd say that the second challenge of course is just how do parliaments, legislatures operate in a virtual world. Politicians are by nature, they like to shake hands, they like to get out on the street, they need to be in touch with their constituents. And there are so many challenge involved in this current world that we have where we should all be social distancing. So looking across the world where we work, their parliaments are adopting different measures. Some of them are using social distancing restrictions like reducing the number of MPs in sessions. Others are moving to remote voting, remote deliberations. And then others are not meeting at all, which of course is quite terrible. And in those cases where legislatures have been dissolved or have been suspended for long periods of time. We are working too, as you were saying, as NDI closely with parliaments in a number of countries to try to do those adaptations to the rules of procedures so that they're able to continue meeting in session and continue deliberating and continuing exercising oversight. For instance, we have connected parliamentarians in Colombia with parliamentarians in Ecuador. We have virtual sessions to learn from Ecuador's experience in adopting a regulation for the implementation of virtual session and teleworking. So we are trying to connect parliamentarians across countries to understand how some parliaments have been moving forward in terms of remote procedures and how that's going for them. And two more challenges. One I'd highlight is that oversight role that we've been talking about. And from the same survey that we conducted with our country programs, we found that in 59% of the countries, checks and balances have been weakened, have deteriorated under the pandemic. And this is happening at such an unfortunate time when there's so many policy measures that need to be approved and put in place. If we just take the issue of debt policy for instance, I saw a statistic from the Westminster Foundation that more than 80 countries have already requested emergency aid from the IMF. I mean these countries are struggling of course to meet different types of fiscal obligations and they are desperate for cash in order to ramp up health services and put in place economic measures. And so these governments are taking on debt obligations, debt burns that are going to have far reaching impacts and long lasting impacts that should really be approved by the legislative branch and include monitoring and reporting. And that's not always the case in most of these instances. DM: So you just say it's a very dangerous time and folks are adapting procedurally, but there are really implications to this longterm, including for security. And I think we'll get to that after the break. For more than 35 years, NDI has been honored to work with courageous and committed pro-democracy activists and leaders around the world to help countries develop the institutions, practices and skills necessary for democracy's success. KS: Welcome back. Derek, I've heard you speak to the issue of authoritarian systems and how they're operating in this crisis and that the authoritarian nature in itself makes health crises more likely. And you've also said in some of your speeches and some of the conversations we've had that it's not a coincidence that the pandemic started in China and I'd really like to hear from your expertise, your deep background on China specifically. Can you explain to listeners why that is? Why there is that connection? DM: Well, as I said at the top, this is not just a health crisis, it's a governance crisis. It's a factor of governance both in the prevention of the pandemic and the response to it. We talked so far mostly about the response, how we're responding to the pandemic, but the core of the pandemic is a failure of governance. The difference between a local health crisis that is contained and a pandemic lies in the ability of a political system to respond to that early challenge quickly and effectively. And that requires both government and civic action. And if you're going to deal with this crisis early, it requires both. To do that, you have to act swiftly. You have to have widespread testing and contact tracing. You need critical support from citizens. In order to do all that and to ensure that that happens, you have to have basic civic trust. Closed societies routinely fail that test of having that civic trust and that rapid action for some very practical reasons. When a government suppresses a free flow of information, when it fails to empower independent civic institutions, when it's too insecure to convey bad news candidly, doesn't feel that it has a political legitimacy, therefore, it's insecure to convey bad news. When its data can't be trusted because it's opaque, when its officials are afraid to speak truth to power or communicate inconvenient truths to their superiors or act decisively, absent waiting for some strict orders from the very center and they can't move quickly, the result can be deadly. It turns what is a local health issue into a pandemic so it crosses borders. It becomes not just a problem for one country but for all others. So democratic governance is very, very practical and once again in this regard, transparent, accountable, inclusive, responsive, open governments is essential to crisis response but it's also essential to prevent the crisis from emerging to begin with. And it is a matter of national security. This highlights frankly what many of us have known all along, that this is not just nice but has very practical national security effects. And as we just talked earlier, the irony is that just as the world needs more open democratic societies to prevent future crises and deal with the current one, there are opportunistic politicians who are closing political and civic space. That I think is a very practical reason why that closed societies cause these pandemics. KS: I think that all of those points that you've been raising in terms of the threats and the vulnerabilities are so important for us to keep front and center. At the same time, here in NDI, as you know, is we're very keen to make sure that there are also opportunities to elevate the many examples around the world where governments are acting democratically and effectively in response to the crisis and they're framing and working with citizens in ways that are absolutely consistent with democratic values and principles. And so I do want to showcase some of those. I think it's received a lot of press around the world how New Zealand, for instance has reacted, and I read this week that New Zealand is perhaps one of the very first countries to have been able to successfully eliminate COVID. They have no new COVID cases. And it's a case that really stands out for the way that the prime minister has been able to deliver information in a very clear, compassionate, inclusive way, a way that's very grounded in science of course, and transparent. And at the same time where the legislature has had an important role developing a parliamentary select committee that's providing scrutiny of the government's response. The government has also been very affirmative there I think, in terms of issues of freedom of information and media freedom and has said that they would not slow down, for instance, their commitment to responding to requests for information during the crisis. So there's certainly the case of New Zealand, which is so interesting and it's shown such early success, but there are other places around the world too where specific measures taken by the government I think have been so positive and far reaching. Uruguay comes to mind for instance. We see so many cases where authoritarian leaders are using this crisis to be able to settle scores as you were saying, or to act in a very partisan fashion. But in Uruguay, the president convened all of the former presidential candidates to give a joint press conference to send a powerful message of unity and to show that across the party divide, they were working together to develop responses. Taiwan also really stands out for its cross party coordination, the transparent communications they've had, the very creative efforts that the government has put in place there, I think they've called it humor, not rumor. A campaign to share facts in real time to counter disinformation, to manage fear. So there aren't many cases out there as I was saying, of governments that are responding effectively and in ways that are building that citizen trust that you were mentioning. DM: Yes. And then a further one, another democracy that's a leading democracy, probably the first out of the gate is South Korea. They did exactly what was necessary. People are looking at that example, a democratic example. They didn't sacrifice rights at all. They obviously had very strong controls at times of the society, but it took very swift action. They did widespread testing, contact tracing and they worked with civil society and is shown over and over that civil society is probably one of the most important factors. It's not simply a government driven thing that makes a response success. Civil society serves as a very efficient force multiplier for government. We saw that in Katrina, hurricane Katrina. We see it's proved over and over that it really is effective in getting the word out and messaging. Ensuring is like in Taiwan through their civic tech community, they're sort of hackers. They're young citizens, who themselves in a voluntary fashion, formed a community. They were viewed as allies and partners not alienated from the government. And that partnership has been a success in Taiwan, has been a success in South Korea and is essential for a success. And that means that governments need to be open, need to be transparent, they need to see society as partners. So this is absolutely critical. KS: Yeah. And I just want to add on the South Korea example. I'm so glad you brought that up because South Korea held elections during the pandemic on April 15, they had national assembly lessons and they were actually able to organize those elections in a way that was seen as very transparent, that was very consistent with electoral integrity and they had higher levels of turnout than in previous elections, which is pretty amazing. And there's so many countries around the world that are facing elections in 2020. I think the way that South Korea was able to do it with a very intensive communication campaign as you were speaking again to their transparency of communication, they had expanded early voting measures in place. They had home voting, they had very comprehensive safeguards for people to be able to vote in person. So even organizing an election in a time that seems so difficult and so challenging, I think that as you were saying, democracies like South Korea are showing that there is a way forward. DM: Right. And I think we can learn some lessons from that as well. There are groups, including NDI has been at the center of this, of putting together documents that say here are the election integrity guidelines for this moment, that democracy should not be sacrificed at the alter of crisis response, that elections need to move forward if they can be done in the right way and if they need to be postponed, it's postponed within a certain timeframe and only during a period of high crisis. So there are principles here where democracy can continue to move forward. It makes the society stronger, it builds that civic trust that's important for crisis response. But we need to... You can walk and chew gum at the same time at this moment. So I'm glad we were able to talk about some of these democratic examples. KS: Absolutely. And I will be right back after this quick message. You can hear more from other democracy heroes by listening to our DemWorks podcast available on iTunes and SoundCloud. DM: Welcome back with Kristen Sample. Of course you're new to NDI, but you know NDI very well and it's a fundamental principle everywhere that nations will only succeed when societies are fully inclusive, where they don't leave anybody behind. They enable all to contribute equally. That means women, that means young people, that means traditionally marginalized groups, LGBT communities, et cetera. It's just plain logic that if you leave anybody behind, that you're not going to get the most out of your citizen when you're going to hold your country back, and yet we are witnessing negative impacts toward these populations during this COVID-19 moment. Kristen, can you speak to this, explain what's going on here and why it matters? KS: Sure, absolutely. I mean obviously this crisis isn't occurring in a vacuum. It's occurring in a context where across the world, across all countries, there are already this array of existing intersecting inequalities where some people were coming into this crisis already in a disadvantaged place. And then the pandemic itself has differentiated impacts that affect women and other marginalized groups disproportionately. I'll just give a few examples. I mean lockdown for women who are living in relationships of power imbalance and of abuse perhaps, lockdown for them means locked in, with an abusive partner. And for instance our survey of country offices that I was referring to previously, in 66% of our countries, there seems to be an increase in sexual and gender based violence since the pandemic. In 15% of those countries, it's a significant increase. Of course these women might be locked in in vulnerable situations and then at the same time have less access to government resources, government support. So that's one example. Others, people with disabilities for instance, who have always struggled to access health services, transportation in an equitable fashion, you can imagine that that lack of access and the differentiated impact of the pandemic on them is life threatening in some cases. There are digital divide concerns, people in rural areas or women, other marginalized groups who may have less access to information, to resources. There are real concerns also and cases around the world where this pandemic is being exploited by anti migrant hate groups for instance, who try to link movement and migration to the origin of the virus. Or in some cases, for instance in Africa and some of the countries where we work, media outlets are perpetuating stereotypes against people with albinism for instance, and placing the blame for the virus on them. So there are so many challenges around making sure that people have access to resources, people are safe and that we are able to convey and support a message of social cohesion and solidarity instead of the divisions that we're seeing pop up around the world. I think that in our case, for instance in Indiana, what we're trying to do is reinforce the need for inclusive decision-making, making sure for instance, that women are involved in decision making and other marginalized groups are involved in decision making and representation and in these deliberation bodies, making sure that the policymaking is taking into account these vulnerabilities and these different differentiated needs. And also the government messaging is inclusive, getting to everybody and it's supporting the social cohesion messaging and solidarity messages. DM: And again, this is critical for the crisis response, pandemic response. I mean COVID-19 doesn't discriminate. Whoever has it, whoever is vulnerable or subject will get it and it will spread to the society writ large. So if you're not inclusive, if you're excluding folks, if politicians then see that there is an opportunity here as some politicians will to divide and conquer, to play on fear. Or spoilers from the outside may see that there are opportunities if they're divided societies, to create tensions that then require or enable them to negotiate the deal that you want to make or promote corruption within the society. There are all kinds of ways this makes societies less stable, less secure, and affects the development and certainly the response to crises. So this is not just a nice thing, it's not just a human rights thing. This is fundamentally important to national security, international security and to everything that we're seeking to achieve through democracy. KS: Absolutely. And I think along the things I'd really like to hear from you too, Derek, in terms of how you see along the lines of this being an international crisis that includes the whole world, that joins us all although we are in very different places. How you see role NDI's role in supporting that cross border cooperation and solidarity and having the international community come together? DM: Given that authoritarians are claiming their model is unique for this moment, we have to be out there making our case. But in terms of our specific adaptations that we are doing, we are working in places like Ethiopia to ensure that the public opinion surveys are necessary invents of their postponed elections or continue forward, but can be done virtually. That we can adapt legislative rules of procedure in places that need it to allow for remote voting and continue the legislative process to ensure that election integrity is maintained. As I mentioned earlier, there are certain principles and established accepted international principles for when and how to postpone elections, how to hold them during moments of crisis. And we put together crisis response kits that can be used. It's called the practical toolkit for politicians during a pandemic that can help political parties figure out how to do crisis management or help the government put together crisis communication. So a lot of things that can be done internally and done across different countries that ensure the solidarity is still there, the momentum for democracy is still there. The expectation that democratic norms are sustained in this moment so that the headlines are not simply roll back authoritarian opportunism, that massive surveillance, all the things that people may succumb to because of fear during crisis, that there is an alternative voice and it says it doesn't have to be like that. Or if it does have to be like that now, it doesn't have to continue to be like that indefinitely and that there are some standards by which these things are being imposed. So that international norm setting at this moment, it's probably more important than ever to do and we are trying to do at national level. We're trying to do it across different countries to ensure that there is not a vacuum to which the authoritarian voice moves and has free open season for its own values. It goes across, I think, a lot of different countries. And Kristen, I'd be interested in your thoughts from your perspective of governance, how that's working. KS: I think that there's a real role for the international community to play. And I wanted to highlight that too in what you're saying because these challenges are so vast that clearly we have to work together on people to people exchanges and supporting lesson sharing. And so I do think that there's an absolute role for the international community playing in terms of getting out the messages of that democracy is not a luxury, it's not something that could be put into a coma or put on hold while we're all sheltering, that it's something that has to be reaffirmed on a daily basis. And so I do think that countries also have to, in addition to standing firm, standing on their own ground on democratic principles, they also have to be willing to promote and expand those democratic principles across borders, especially to counter those liberal influences that you were referring to earlier, that in some cases are, really transmitted and increased through disinformation campaigns or phony PR campaigns that need to be called out of course by all actors. DM: Thanks again, Kristen for joining me in conversation about how democracies can best meet the challenges of COVID and how NDI with its global partners are meeting the moment. KS: Thank you, Derek. DM: I'd also like to say thank you to our listeners. To learn more about NDI or to listen to other DemWorks podcasts, please visit our website at www.ndi.org. Thanks very much.
World map of Coronavirus (Covid-19)
19. Governance is Key During COVID-19? (w/ Kristen Sample) Posted 6 days ago
Democracy (General), COVID-19 Podcast NDI Listen democracy
Not Available ; The land resource inventory of Bachanahalli-3 microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and these physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the Microwatershed. The present study covers an area of 456 ha in Koppal taluk and district, Karnataka. The climate is semiarid and categorized as drought - prone with an average annual rainfall of 662 mm, of which about 424 mm is received during south –west monsoon, 161 mm during north-east and the remaining 77 mm during the rest of the year. An area of about 99 per cent is covered by soils and 1 per cent by others. The salient findings from the land resource inventory are summarized briefly below. The soils belong to 7 soil series and 11 soil phases (management units) and 5 land management units. The length of crop growing period is 0.75%) in 10 per cent area of the soils. Available phosphorus is low (57 kg/ha) in 16 per cent of the soils. Available potassium is low (337 kg/ha) in 9 per cent of the soils. Available sulphur is low (20 ppm) in 24 per cent area of the soils. Available boron is low (4.5 ppm) in 47 per cent of the area. Available zinc is deficient (0.6 ppm) in 56 per cent of the area. Available manganese and copper are sufficient in the entire area. The land suitability for 28 major agricultural and horticultural crops grown in the microwatershed was assessed and the areas that are highly suitable (class S1) and moderately suitable (class S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price, and finally the demand and supply position. Land suitability for various crops in the microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum - 8 (2) Pomegranate - 3 (<1) Maize - 8 (2) Guava - 3 (<1) Bajra - 8 (2) Jackfruit - 3 (<1) Redgram - 3 (<1) Jamun - - Bengal gram - 8 (2) Musambi - 3 (<1) Groundnut - 14 (3) Lime - 3 (<1) Sunflower - 3 (<1) Cashew - 144 (31) Cotton - 8 (2) Custard apple - 158 (35) Chilli - 8 (2) Amla - 158 (35) Tomato - 8 (2) Tamarind - - Drumstick - 9 (2) Marigold - 8 (2) Mulberry - 153 (33) Chrysanthemum - 8 (2) Mango - - Jasmine - 8 (2) Sapota - 3 (<1) Crossandra - 8 (2) Apart from the individual crop suitability, a proposed crop plan has been prepared for the 5 identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops. Maintaining soil-health is vital for crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested to these problematic soils like saline/alkali, highly eroded, sandy soils etc., Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required. As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. This would help in supplementing the farm income, provide fodder and fuel, and generate lot of biomass which in turn would help in maintaining the ecological balance and contribute to mitigating the climate change. SALIENT FINDINGS OF THE SURVEY The result indicated that 30 farmers were sampled in Bachanahalli-3 microwatershed among them 14 (46.67%) were marginal farmers, 5 (16.67%) were small farmers, 9 (30%) were semi medium farmers and 2 (6.67%) were medium farmers. The data indicated that there were 82 (58.99%) men and 57 (41.01%) were women among the sampled households. The average family size of marginal farmers was 4, small farmer was 4, semi medium farmer was 5, and medium farmers were 4. The data indicated that 18 (12.95%) people were in 0-15 years of age, 59 (42.45%) were in 16-35 years of age, 50 (35.97 %) were in 36-60 years of age and 12 (8.63%) were above 61 years of age. The results indicated that the Bachanahalli-3 had 31.65 per cent illiterates, 38.13 per cent of them had primary school education, 2.16 per cent of them had middle school education, 17.99 per cent of them had high school education, 5.04 per cent of them had PUC education, 0.72 per cent of them had ITI, 2.88 per cent of them had degree education and 1.44 per cent of them had other education. The results indicated that, 100 per cent of households practicing agriculture and only 3.33 per cent of the household heads were doing other work. The results indicated that agriculture was the major occupation for 59.71 per cent of the household members, 21.58 per cent were agricultural labourers, 2.88 per cent of them were in private sector and 11.51 per cent of them were students and 0.72 percent of households were general labours, doing household industry and artisans respectively. In case of marginal farmers 61.29 per cent were agriculturist, 16.13 percent were agricultural labour and 12.90 per cent were students. In case of small farmers, 54.55 per cent of the household members were practicing agriculture and 31.82 per cent were agricultural labour and 9.09 per cent of them were students. In case of semi medium farmers 60.87 per cent of the household members were practicing agriculture, 21.74 per cent of them were agricultural labours and 13.04 per cent of them were students. In case of medium farmers, 55.56 per cent of the household members were performing agriculture and 33.33 per cent of them were agricultural labour. The results showed that 100 per cent of the households have not participated in any local institutions. The results indicated that 36.67 per cent of the households possess Katcha house, 13.33 per cent of them possess Pucca house and 46.67 per cent of them possess Semi Pacca house. Only 3.33 per cent of them possess Thatched house. 2 The results showed that 100 per cent of the households possess TV, 66.67 per cent of the households possess mixer grinder, 20 per cent of the households possess bicycle, 66.67 per cent of the households possess motor cycle, 6.67 per cent of the households possess auto and 100 per cent of the households possess mobile phones. The results showed that the average value of television was Rs. 2,766, mixer grinder was Rs. 1125, bicycle Rs.6433, motor cycle was Rs.34045, Auto was Rs.39000 and mobile phone was Rs.1186. The results indicated that 26.67 per cent of the households possess bullock cart, 40 per cent of them possess plough, 13.33 cent of the households possess tractor, 43.33 per cent of the households possess sprayer, 90 per cent of them possess weeder, 13.33 per cent of them were possess chaff cutter, 6.67 per cent of them were possess harvester and 16.67 per cent of the households possess Earth remover/Duster. The results showed that the average value of plough was Rs.1655, the average value of bullock cart was Rs. 21000, the average value of tractor Rs. 312500, the average value of sprayer was Rs.3788, the average value of weeder Rs. 42, the average value of chaff cutter Rs.1187, and the average value of duster was Rs. 19720. The results indicated that, 33.33 per cent of the households possess bullocks and 6.67 per cent of the households possess local cow and crossbred cow, 10 per cent of the household possess buffalo and 3.33 per cent of the households possess sheep and poultry birds respectively. In case of marginal farmers, 21.43 per cent of the households possess bullock and 7.14 per cent of the households possess local cow, buffalo and sheep respectively. In case of small farmers, 20 per cent of households possess bullock and crossbred cow correspondingly. In case of semi medium farmers, 44.44 per cent of the households possess bullock, 22.22 per cent possess buffalo and 11.11 per cent possess poultry birds. In medium farmers, 100 per cent of the households possess bullock and 50 per cent possess local cow and crossbred cow respectively. The results indicated that, average own labour men available in the microwatershed was 1.87, average own labour (women) available was 1.50, average hired labour (men) available was 10.30 and average hired labour (women) available was 8.30. In case of marginal farmers, average own labour men available was 1.86, average own labour (women) was 1.29, average hired labour (men) was 6.86 and average hired labour (women) available was 5.43. In case of small farmers, average own labour men available was 1.80, average own labour (women) was 1.40, average hired labour (men) was 13.60 and average hired labour (women) available was 9.60. In case of semi medium farmers, average own labour men 3 available was 2, average own labour (women) was 1.78, average hired labour (men) was 15 and average hired labour (women) available was 13.89. In medium farmers average own labour men available was 1.50, average own labour (women) was 2, average hired labour (men) was 5 and average hired labour (women) available was 8.30. The results indicated that, 90 per cent of the household opined that hired labour was adequate and 10 per cent of the household opined that hired labour was inadequate. About 100 per cent of the marginal farmers, 80 per cent of small, 88.89 per cent of semi medium and 50 per cent of the medium have opined that the hired labour was adequate and 20 per cent of small farmers, 11.11 per cent of semi medium farmers and 50 per medium farmers were opined that hired labour was inadequate. The results indicated that, households of the Bachanahalli-3 micro-watershed possess 17.33 ha (47.84%) of dry land and 18.90 ha (52.16%) of irrigated land. Marginal farmers possess 9.37 ha (91.25 %) of dry land and 0.90 ha (8.75%) of irrigated land. Small farmers possess 2.95 ha (53.28%) of dry land and 2.59 ha (46.72%) of irrigated land. Semi medium farmers possess 12.91 ha (100%) of irrigated land. Medium farmers possess 5.01 ha (66.72%) of dry land and 2.50 ha (33.28%) of irrigated land. The results indicated that, the average value of dry land was Rs. 369,173.29 and average value of irrigated was Rs. 423,216.96. In case of marginal famers, the average land value was Rs. 490,799.13 for dry land and 1,223,873.86 for irrigated land. In case of small famers, the average land value was Rs. 439,863.03 for dry land Rs. 540,312.49 for irrigated land. In case of semi medium famers, the average land value was Rs.387147.34 for irrigated land. In case of medium famers, the average land value was Rs. 99838.32 for dry land and the average land value was Rs. 200162.07 for irrigated land. The results indicated that, there were 15 functioning and 2 defunctioning bore wells in the micro-watershed. The results indicated that, bore well was the major irrigation source for 53.33 per cent of the farmers and 3.33 per cent of the farmers were using canal for irrigation. The results indicated that on an average the depth of the bore well was 69.70 meters. The results indicated that, in case of marginal farmers there were 2.75 ha of irrigated land, in case of small farmers there was 3.40 ha of irrigated land, semi medium farmers were having 20.80 ha of irrigated land and medium farmers were having 2.50 ha of irrigated land. On an average there were 29.45 ha of irrigated land. 4 The results indicated that, farmers have grown Bajra (8.20 ha), Bengal gram (1.85 ha), Cotton (4.05 ha), Sorghum (0.81 ha), Maize (12.76 ha), Red gram (3.03 ha), Sugarcane (2.59 ha) and Sunflower (3.35 ha) in kharif season and Bajra (1.30 ha), Bengal gram (4.14 ha), Cotton (1.21 ha), Maize (1.73 ha) and Sunflower (0.81 ha) in Rabi season. Marginal farmers have grown Bajra, Bengalgram, Cotton, Sorghum, Maize and Red gram. Small farmers have grown Bajra, cotton, Sugarcane and Sunflower. Semi medium farmers have grown Cotton, Maize, Red gram, Sugarcane and Sunflower. Medium farmers have grown Bajra and maize. The results indicated that, the cropping intensity in Bachanahalli-3 microwatershed was found to be 99.69 per cent. In case of Marginal farmers, semi medium farmers and medium farmers it was 100 per cent, and in case of small farmers it was found 97.83 per cent. The results indicated that, the total cost of cultivation for bajra was Rs. 20833.39. The gross income realized by the farmers was Rs. 24479.15. The net income from bajra cultivation was Rs. 3645.76, thus the benefit cost ratio was found to be 1:1.17. The results indicated that, the total cost of cultivation for maize was Rs. 38319.32. The gross income realized by the farmers was Rs. 40292.44. The net income from maize cultivation was Rs. 1973.12, thus the benefit cost ratio was found to be 1:1.05. The results indicated that, the total cost of cultivation for sorghum was Rs. 13240.65. The gross income realized by the farmers was Rs. 38532.00. The net income from sorghum cultivation was Rs. 25291.35. Thus the benefit cost ratio was found to be 1:2.91. The results indicated that, the total cost of cultivation for bengalgram was Rs. 28575.40. The gross income realized by the farmers was Rs. 85887.53. The net income from bengalgram cultivation was Rs. 57312.12. Thus the benefit cost ratio was found to be 1:3.01. The results indicated that, the total cost of cultivation for redgram was Rs. 20323.71. The gross income realized by the farmers was Rs. 32403.40. The net income from redgram cultivation was Rs. 12079.69. Thus the benefit cost ratio was found to be 1:1.59. The results indicated that, the total cost of cultivation for cotton was Rs. 36144.93. The gross income realized by the farmers was Rs. 65076.27. The net income from cotton cultivation was Rs. 28931.33. Thus the benefit cost ratio was found to be 1:1.8. The results indicated that, the total cost of cultivation for Sunflower was Rs. 30493.76. The gross income realized by the farmers was Rs. 54715.48. The net 5 income from Sunflower cultivation was Rs. 24221.72. Thus the benefit cost ratio was found to be 1:1.79. The results indicated that, the total cost of cultivation for Sugarcane was Rs. 568202.98. The gross income realized by the farmers was Rs. 1728897.05. The net income from Sugarcane cultivation was Rs. 1160694.07. Thus the benefit cost ratio was found to be 1:3.04. The results indicated that, 135 tons of dry fodder was available in microwatershed for 52 days and 68 tons of green fodder was available for 54 days. The results indicated that, 18.18 per cent of the households opined that dry fodder was adequate and 24.24 per cent of the households opined that dry fodder was inadequate also the data revealed that 33.33 per cent of the farmers opined that green fodder is adequate and 12.12 per cent of the farmers opined that green fodder is inadequate. The results indicated that the average income from service/salary was Rs. 9,090.91, business Rs. 4,848.48, wage Rs. 1,696.97, agriculture Rs. 118,028.79 and non farm income Rs. 1,333.33 and dairy farm Rs. 1,298.18. The results indicated that the average expenditure from service/salary was Rs. 6,666.67, business Rs. 4,545.45, wage Rs. 1,060.61, agriculture Rs. 74,606.06 and dairy farm Rs. 545.45. The results indicated that, sampled households have grown 45 coconut trees in their field. The results indicated that, households have planted 76 Neem, 3 Banyan trees and 6 Eucalyptus trees in their field and also grown 3 Neem tree in the backyard. The results indicated that, Bengal gram, Cotton, Sorghum, Maize, Red gram, Sugarcane and Sunflower were sold to the extent of 100 per cent and only Bajra was sold to the extent of 93.98 per cent. The results indicated that, 54.29 percent of the households have sold their produce to agents/ traders, 42.86 percent of the households sold their produce in local/village merchant, 51.43 percent of the households sold their produce to regulated market and 2.86 percent of the households sold their produce to cooperative marketing society and outside the state respectively. . The results indicated that 16.67 per cent of the households have used cart as a mode of transport, 47.22 per cent have used tractor and 27.78 per cent have used Truck and 8.33 households have used head load as a mode of transport. The results indicated that, 66.67 percent used fire wood, 30.56 percent of the households used LPG and 2.78 percent of the households used Biogas as a source of fuel. The results indicated that, bore well was the major source for drinking water for 29.73 per cent and 62.16 per cent of households used piped supply water for drinking purpose. 6 The results indicated that, electricity was the major source of light for 97.30 per cent of the households in micro-watershed. The results indicated that, 43.24 per cent of the households possess sanitary toilet i.e. 50 per cent of marginal, 30 per cent of small, 50 per cent of semi medium and 33.33 per cent of medium had sanitary toilet facility. The results indicated that, 91.89 per cent of the sampled households possessed BPL card and 5.41 per cent of the sample households possess APL card. The results indicated that, 37.84 per cent of the households participated in NREGA programme which included 7.14 percent of the marginal, 10 per cent of the small, 100 per cent of the semi medium and 66.67 percent of the medium farmers. The results indicated that, cereals, pulses, oilseeds, vegetables, fruits, milk, Egg and meat were adequate for 100 percent, 16.22 percent, 45.95 percent, 43.24 percent, 2.70 percent, 54.05 percent, 43.43 percent, and 43.24 percent of the households respectively. The results indicated that, cereals, pulses, oilseeds, vegetables, fruits, milk, egg and meat were inadequate for 2.63 per cent, 76.32 per cent, 7.89 per cent, 18.42 per cent, 23.68 per cent, 36.84 per cent, 44.74 per cent and 31.58 per cent of the households respectively. The data regarding farming constraints experienced by households in Bachanahalli-3 micro-watershed is presented in Table 49. The results indicated that, Lower fertility status of the soil was the constraint experienced by 5.26 per cent of the households, wild animal menace on farm field (42.11%), frequent incidence of pest and diseases (42.11%), inadequacy of irrigation water (15.79%), high cost of Fertilizers and plant protection chemicals (52.63%), high rate of interest on credit (47.37%), low price for the agricultural commodities (13.16%), lack of marketing facilities in the area (52.63%), inadequate extension services (5.26%), lack of transport for safe transport of the agricultural produce to the market (47.37%), less rainfall (100%) and Source of Agri-technology information (Newspaper/TV/Mobile) (55.26%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project
The College Mefcufy. VOL. IV. GETTYSBURG, PA., DECEMBER, 1896. No. 8. THE COLLEGE MEftClPRY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor: ROBBIN B. WOLF, '97. Associate Editors : LEWIS C. MANGES, '97. ED. W. MEISEN H ELDER, SAMUEL J. MILLER '97. CHARLES T. LARK '98. JOHN W. OTT, '97. CHARLES H. TILP, '98. E. L. KOLLER, '98. Alumni Association Editor: REV. D. FRANK GARLAND, A. M., Baltimore, Md. Business Manager: HARRY R, SMITH, '97. Assistant Business Manager: JOHN E. MEISENHELDER, '97. ".". jOne volume (ten months). . . . $l.no iMiMS-\Siuglecoples, . . .15 Payable in advance All Students are requested to hand us matter for publication The Alumni and ex-members or the College will favor us by-sending Information concerning their whereabouts or any Items they may think would be Interesting for publication. All subscriptions and business matters should be addressed to the business manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MEHCUKY, Gettysburg, Pa. CONTENTS. EDITORIAL, 114 DE ORATORE, - --. --- 117 AN ADVENTURE (Poetry), --- 118 AN APPEAL, "9 A LULL FROM THE HIVE (Poetry), --- 120 COLLEGE LOCALS, 120 ALUMNI NOTES, -- 122 ATHLETIC NOTES, 125 TOWN AND SEMINARY NOTES, 127 FRATERNITY NOTES, - --- '--128 SUBJECTS FOR "ROMAN LAW" THESES, 129 LITERARY SOCIETIES, --- . - - 129 EXCHANGES, --- 129 EDITORIAL. REVIEWS ! Examinations ! ! Vacation ! ! ! The stereot3rped program is about to be ren-dered. The term, on the whole, has been un-usually pleasant. Seldom has there been a fall session of so much charming weather. This has been conducive to good spirits with the professors as well as with the bo}rs. Sev-eral interruptions broke the monotony of col-lege work—the foot-ball games, the visit of the Columbian Club, Election day, Thanksgiving day, Institute week and several others. The work in the class-room has been very good, and this is somewhat surprising in the face of the great temptation to stay out-of-doors. The moral and spiritual work of the term is shown in the excellent results in the Y. M. C. A., alike in the meeetings, in the efforts among the non-members, and in the continu-ation of the week of prayer during the second week. Neither has athletic activity been neglected. The "gridiron," bowling alleys, gymnasium and tennis courts have been well patronized. After all comes vacation, especially desired by the Freshmen. The MERCURY extends to all its heartiest wishes for a Merry Christmas and a Prosperous New Year. ' + * * INTER-COLLEGIATE ORATORICAL CONTEST TO BE HELD AT GETTYSBURG.—The annual meeting of the delegates composing the Com-mittee of Arrangements of the State Inter-collegiate Oratorical Union was held at the Windsor Hotel, Philadelphia, on Saturday, Nov. 21st. Fourteen representatives were present from the seven following colleges : Lafayette, Lehigh, Muhlenberg, Franklin and Marshal, Ursinus, Swarthmore and Gettys- "S THE COLLEGE MERCURY. burg. Our delegates were G. F. Abel, '97, from Philo, and R. B. Woll, '97, from Phrena. President Yetter, late of Muhlenberg, called the meeting to order. The unfinished business was then taken up and completed. The re-quest of Susquehanna University for admission was refused on the grounds that the Union is large enough and the University very young. After hearing the delegates, it was decided to hold the contest at Gettysburg on March 27th, 1897. Hon. John Stuart, of Chambers-burg; Hon. J. B. McPherson, of Harrisburg, and Hon. Rob't E. Pattison, of Philadelphia, were chosen to act as judges of the contest. The officers elected are: Pres., R. N. Hood, of Lehigh ; Vice Pres., W. E. Stoeckel, of Muhlenberg; Treas., G. F. Abel, of Get-tysburg; Sec, \V. H. Kready, of Franklin and Marshal ; Executive Committee, Blair, of Swarthmore; Shenk, of Lafayette; Wolf, of Gettysburg, and the Pres. and Sec. ex officio. A rotation system was adopted so as to have the contest held once in every seven years at each college. The contest will be held at Gettysburg, 1897; Lafayette, 1898; Lehigh, 1899; Muhlenberg, 1900; Ursinus, 1901; Franklin and Marshal, 1902, and Swarthmore, 1903. A communication has just been received from Muhlenberg asking Gettysburg to ex-change with her. The following considera-tions make such an exchange desirable : the expense and trouble attending the contest and the fact that our oratorical talent does not promise us the prize. The expense will be from sixty to one hundred dollars, even if we can overcome the trouble; but when Gettys-burg has the contest, she should have a fair prospect of the prize. The only objection to the exchange is that Muhlenburg has already had the contest there, while Gettysburg has never had it. No action has yet been taken on the matter. * * * IT is to be hoped that the article in our last issue, on the Gettysburg Club at New Haven, by Wm. J. Gies, has been thoughtfully read and pondered by the different Alumni. This is at present the only Gettysburg Alumni Club in existence, outside of the general associa-tion. There should be other clubs of this kind at such centres as York, Philadelphia, Balti-more, Harrisburg, Altooua and other places. Such organizations are not only pleasant for the members, but are beneficent to the institu-tion. One of the chief objects of the clubs should be to furnish recruits for the college. No doubt the motive which prompted the New Haven men to form a Gettysburg Club was their interest in their Alma Mater. There are few better ways of showing your interest in the college, than by the formation of such clubs. The New Haven men have already had let-ter heads printed. At the top of the page in large characters are the words, The Yale Get-tysburg Club, while to the left in small type is a list of the officers for i896-'g7. Pres., Wm. J. Gies, '93; Vice Pres., C. F. Kloss, '94; Historian, H. L. M. Hoffman, '95; Sec, A. H. Brown, '96; Treas., D. F. Culler, '93, * * * OUR RELATIONS WITH DICKINSON.—There has been considerable talk, throughout the present term, in favor of contracting friendly relations with Dickinson. Our neighbor has intimated that we ought to come on bended knees and uncovered heads and apologize for all the defeats which she has suffered at the hands of the Gettysburg athletic teams. Get-tysburg has too much dignity to submit to such conditions, but being eager to renew the annual games with Dickinson and desirous of being on friendty terms with her neighbors, the Gettysburg boys held a mass meeting and selected one of the professors to meet with rep-resentatives from Dickinson. So much for Gettysburg. What has been the response of Dickinson ? She sent fifty of her boys to Harrisburg on the day of our game with Swarthmore, who did their utmost to have Gettysburg defeated. The Dickinsonian in their issue of Nov. 7th, recog-nizing the disgraceful character of such be-havior, offers the following by way of apology: THE COLLEGE MERCURY. 116 "There were some men whose behavior at Har-risburg, had they been college men, would have disgraced Dickinson. The}7 were town boys and not students of the college, yet Dick-inson will, in all probability, get a bad repu-tation on account of the incident.'' This sounds plausible. But the facts are in evidence against it. Several of the Gettysburg boys, being fraternity men, went up and spoke with the Dickinson men belonging to their respect-ive fraternities and thus found out that the students had been doing all the mean work for which their Weekly blames the town men. But in glancing over the Dickinsonian, a second article is noticed. This was probably written by one of the associate editors, who was ignorant of the scheme to get out of the trouble. This article says : "Dickinson rooted lustilv for Swarthmore and we do not consider this in any degree objectionable. We do, however, think that the ungentlemanly con-duct and disgraceful language of a few of the students is deserving of the harshest censure. Just such actions as these are the cause of so much talk about college rowdyism." Let the readers form their own conclusions, from the two quotations, as to the attitude of Dickinson towards Gettysburg. * * * WE take pleasure in calling the attention of the readers to the publication of the '98 Spec-trum. The work is being pushed vigorously by the class, and judging from the present prospects, it will be an unusually interesting one. The men on the Staff are the leading members of the class and are exerting all their powers to make it a success. The Alumni department of which Win. J. Gies, '93, has been elected editor, will be one of the import-ant new features. The artist's corps is also very good as was seen in their work on the '97 Spectrum. Many new cuts will supplant the old ones which have been reproduced in nearly all the preceding issues. These and several other features point to a good book, one which deserves support. It comes only once a year. It need not be paid for till May, '96. Send in your subscriptions now and thus give them encouragement in their task. All suggestions which may tend to improve the publication will be very thankfully received by the Staff. * * * EVERYONE desires to enter the coming new year with a clean record for the past year. To this end, kindly pay your subscription fee to the MERCURY. Our treasury is very low and we, .too, would like to enter the new year with everything squared up for the old. If you are in doubt as to the amount of your ar-rears, consult the Business Manager. ' * * * FEVERISH HASTE.—Americans are always in a hurry. Proverbs on the foolishness of haste seem to have no influence. We work with one eye on the clock. Trains move too slow for us. Steamers are regular snails. We can "do" Europe in a month and he is a poor sight-seeing traveler who cannot see Rome in three days. We "run" down to the city. We "run" out west. We "rush" to conventions and "rush" through them as well. Every-thing must have the electric movement, in seeking wealth, in seeking pleasure, in ac-quiring an education and even in prayer and praise. We have gotten beyond the "long" sermon and there is no place in the liturgy of devotion for practical men and women for the "long" prayer. We sympathize with John Foster who longed for the power of touching men and women with the spell of "be quiet." No thorough work can be done in a hurry. No great picture was ever painted by contract against time. The author who writes the book that lives must have leisure, quiet and the seclusion of his stud}7, away from the rush-ing tide of busy life. The old "A B C" method may be slow but it is sensible. He is wise who takes time for thorough preparation for his life-work, who is willing to work and to wait. Feverish haste to get into college, feverish haste to get through and into the business or profession of one's choice is all a mistake, a costly blunder. The old proverb can be wisely applied to one seeking an edu-cation, "Make haste slowly." G. THE COLLEGE MERCURY. WILLING WORKERS.—There is always work awaiting the willing worker. He who puts his whole heart into his work will be success- ! Inl in it. He will always be wanted in his business or his profession. He who goes grumbling to his task will soon find himself going backward in his work until finally he may be "out of a job" altogether. In every business and in every profession we are told there is always "room at the top." Here at the top is where you find the willing worker. What an army of unwilling workers then there must be in the world. There are far too many workmen who throw down their tools where they stand on the instant the bell announces '•quit work" and who will wait next day. patiently for the signal to begin again. Where you find one man who magnifies his office, by throwing his whole soul in his work, and bending every energy to success in it, you must find nine or perhaps ninety-nine who work mechanically. Even in the ministry there are men who are forever haunted with the fear of doing unrewarded work. I sup-pose it is true in every profession that the few willingly work for the work's sake, and the many struggle along merely as a matter of business necessity. This characteristic of will-ingness to work is to be seen in student-life, where habits of work are formed and fixed. Many boys, and girls, too, for that matter, are in college merely to "finish" their education, as if that were a thing possible of achievement, or to get a diploma, to be graduated. The result is they "finish" when they get their diploma. They are at the end of advancement then, and have reached the limit of progress. For the remainder of life, as up to that time work pushes theni, they belong to the great army of Unwilling workers. But he, who comes to col-lege not to "finish," but to fit himself for life work, not to get a diploma, but to get a basis lor future growth and development, will prove himself in all his college work to be a willing worker. When he leaves the college halls he will join the army of willing workers who adorn their profession or their business, and who are a power in the world. May the army of willing workers inc. ease ! G. DE ORATORE. [In anticipation of the coming oratorical contest and in order to arouse more spirit in the society work, we publish in this issue an article, entitled "De Oratore," by Morris W. Croll, '89, Professor in the University School, Cleveland, Ohio. The article was taken from the University School Record^ There has recently been a noticeable revival of public speaking as an art. While we were deploring the decay of oratory, we suddenly found that we had a number of public men be-fore us who, whatever their failings, are at least successful students of eloquence. The platform, with its pine table and its semi-circle of influential citizens, has again become a feature of political campaigns, and the square-jawed orator once more receives, with his hand thrust between the first and second buttons of his frock-coat, the wild greetings of his fellow-citizens. There has been, moreover, whether it is or is not due to the revival of oratory in politics, a similar revival in some of the largest col-leges. Everyone who has read the news-papers must have noticed that the debating clubs of Princeton, Harvard, Yale and "the Tech" have taken a prominent position among the student organizations of their respective institutions. In most large colleges there are now two rival societies, which command the respect and enthusiastic support of the student-body by the direct, simple and convincing ex-temporaneous speaking of their members. In short, it is evident that the old-fashioned de-bate has become popular. This is a consummation which many of us have devoutedly wished. The debating-club was the school in which Americans of the last generation learned statecraft. And they learned not only that, but two yet more desir-able things—the power, namely, of thinking at once rapidly and logically, and the power of putting .thought readily into consecutive language. The=e ends are as desirable, surely, for us as they were for our fathers. It is useless, however, to insist upon the THE COLLEGE MERCURY. 118 profitableness of debating. That is obvious. It is as a form of amusement, as a sport, that debating I think, is not appreciated. "The spice of life," says Stevenson, "is battle." Who would compare the enjoyment of seeing the best horse in the world run against an invisible record with that of seeing six raw-boned trotters striving toward the line at a country fair ? And who would not go further to hear a subject tossed about between affirma-tive and negative than to hear the same sub-ject expounded by its most learned advocate ? There may be some pleasures of which rivalry is not an element, but the sum and substance of all that which we call sport is eager compe-tition. And, with this definition in mind, I venture to say that there is greater striving, closer application of the powers of a man to a desired object, a narrower watch for advantage, and a quicker grasp of opportunity in a lively debate than in a foot-ball match. Consider, for one thing, how much depends upon the manner of marshalling facts. When you have ended you know whether or not each one has fitted into its place and helped to strengthen the whole. You know whether or not they are real, significant facts, and whether, if they are not significant, you have made them seem so. You know, too, if it is a good, fair-and-square extemporaneous debate, what you have forgotten and where you lost your grasp and failed to make your point; and you squirm with eagerness to try again. But it is all over with you. You have had your chance and either won or lost with it. You must await patiently the decision of the judges, who sit, like the fair ladies in the tournaments of old, ready to award the prize to the better combat-ants. Here is sport enough in all conscience, and nothing said of the hundred details of the game—of the skill in anticipating the oppo-nents' plan of attack, of the incidents that oc-cur, so unexpectedly, diverting the fight to this issue and to that, of the fine fencing with the swords of rebuttal and rejoinder which be-gins after the opening speech. Is it not clear that success in the art—or, let us say the sport—of debating requires rare qualities ? Finally, like all good sports, debating demands a fine balance of temper, equal parts of spirit and good humor; and he will be most success-ful and win most judges who is "eager to fight, yet not averse to quarrel." M. W. C. AN ADVENTURE. While the western sun was sinking On that feast-day of the Fall, Through the corridors we wandered Of old "recitation hall." On Professor Bikle's blackboard, As through his room we did pass, We had written our initials For to morrow's I^atin class. We had viewed the halls where students Oft orating, raise their voice, "Phrenakosmian" was quite nice, but "Philomatheau" was our choice. On the walls the shadows, deepening. Plainly marked the close of day. Warning us we'd miss our supper, Should we longer dare to stay. Dearer joys there are than supper, (Leastways on Thanksgiving Day) So we tarried in the "Sweat-box" •Singing, "When I'm far away,'' "Sometimes you may think of me dear." And the old familiar song Had, to me, peculiar meaning As we sang it, lingering long. Groping then adowu the stairway, We were one and all quite shocked, On arriving at the entrance, There to find the door fast locked. We might shout from out a window To some passing boy or man, But, for several obvious reasons, We objected to this plan. In our minds there was strange mixture Of amusement and dismay, When we found to leave this prison There was but one other way. We must stumble up that stairway To the gloomy upper floors, Down the fire escape and exit Through two swinging iron doors. In this pleasant manner, took we, Down through tower dark and tall, Unconventional departure From the recitation hall. I will ne'er forget that visit, Neither do I think will you, To that building of the college Of the "orange and the blue." M. G. IK) THE COLLEGE MERCURY, AN APPEAL TO THE ALUMNI AND FRIENDS OF THE COL-LEGE FOR SUPPORT OF THE "SPECTRUM." The Junior class would respectfully call the attention of the alumni and friends of the col-lege to the Annual soon to be issued by its representatives, the '98 "Spectrum" Board. The "Spectrum" idea has always been cordi-ally endorsed by the Faculty ; the students in college are enthusiastically co-operating in the consummation of the special plans designed for the forthcoming Annual ; the class of '98 is unanimously as well as heartily supporting the work now devolving upon its chosen rep-resentatives, and the Staff of editors and man-agers itself is using every endeavor to publish a "Spectrum" that will be a lasting credit to the college and the class. That the Staff will be able to accomplish this desideratum, with the co-operation of the student body and the alumni, it feels entirely confident. Numerous decided improvements over former Annuals have been devised and several entirely new features will be presented. Sta-tistics and historical data in regard to college events of the past year and with reference to the classes, fraternities, societies, athletics, as-sociations, etc., etc., will receive special at-trition. Original literary contributions, of a character suitable for the "Spectrum," will be given the prominence they deserve. ' In order to make the '98 "Spectrum" of particular interest to the Gettysburg graduates a large section of the book will be devoted en-tirely to the alumni. This department will comprise all of the statistics, etc., given in the '93 "Spectrum," revised to date, and, besides, will comprehend many new and additional lads and features of interest and value to all who are in any way interested in the affairs of Gettysburg College. The Staff, in the arrange-ment and compilation of this department, have been fortunate in securing the kind assistance of an able and enthusiastic Gettysburg Alum-nus. The Staff feels assured that this part of the volume will be generally considered of special importance and no labor will be spared to make it the most complete and valuable alumni record issued within recent years. Suggestions in regard to this department as well as to any other matter relating to the book will be very thankfully received. General communications should be addressed to the Editor, E. W. Meisenhelder. The Staff earnestly appeals to the alumni for financial support of the "Spectrum." Prac-tically every student at Gettysburg has favor-ably responded to our solicitation for subscrip-tions and we respectfully urge every alumnus to do likewise. Many graduates have already placed their names on our subscription lists, but we hope to receive many more before the next term opens. Subscriptions given to any of the students during vacation will be promptly transmitted to the Staff. Business communications should be addressed to the Manager, S. M. Lutz. We hope to make the '98 "Spectrum" the very best annual ever published at Gettysburg. To do so, however, it is quite obvious that we must have the united support of the alumni. The student-body is doing its full share to aid us in every way. May we not hope that the alumni will freely give us the material assist-ance we need in order to publish an Annual that will be received by every friend of the college with a feeling of real pride and pro-nounced gratification? We mean to leave nothing undone to perform completely the part expected of us. Will the alumni do theirs ? We make an earnest appeal for unanimous support. May this sentiment now, and al-ways, receive universal approval and adop-tion—" Every Gettysburgian for the 'Spec-trum' and the 'Spectrum' for Gettysburg." THE STAFF. Why don't we have a few class games of foot-ball. Last year these were among the most interesting we had. Surely there is good material in all the classes—especially, the Freshman. THE COLLEGE MERCURY. 120 A LULL FROM THE HIVE. Be earnest forever ! Be this our endeavor ! Be honest, be cheerful, be kind ! Making the spirit the test of our merit, To outward appearance blind. Our memory Will cherished be By teachers and class mates and friends If efforts are made towards these ends- Whenever you roam from the pales of your home In the bright sunny days of a spring, You see the bees gather from forest, from heather, Golden stores while they buzz and they sing. They nectar sip From lilies' lip Which gives to them food and good cheer When days become cold, lone, and drear. In the spring of our life, when earth's joyous and rife, And all things are happy and gay, When song birds are filling the air with their trilling, Your honey, O store, while you may ! When days of gloom And sadness come. The heart and the memory will hold Its treasures more precious than gold. W. H. B. C, '99. COLLEGE LOCALS. EbMUND W. MEiSE.NHEi.niiR and E t,. ROLLER, Editors. Dr. N. (to 190b Cadet who is verj' much in-teiested in something between himself and the board)—Mr. K., you had better take that to the window where you have better light. Mr. S., '99, recently went out after turkeys. After a walk of about four miles and a half, he arrived at the desired place. Cautiously walk-ing along a fence, he is surprised by the owner of the property who immediately begins to shoot. Walton now held up his hands and said, "I surrender." But when three men strive to tie him he makes a brave fight and finally succeeds in gaining his freedom. Now knocking two of the men down he makes a bold dash for the road. The men follow in hot pursuit and Walton falls over a plow. Never losing his presence of mind, he immedi-ately jumps up and runs into a brook. Hav-ing thrown the pursuers from his track by this piece of strategy he proceeds to a neighboring woods where he lies behind a log. till late at night. Finally he makes his way home where he is received with open arms by his worried com-panions. The MERCURY extends its sympathy to Mr. S. for injuries received. Dr. N. (to Mr. D., 1900, who is up at the board and holding a book under his coat), "You might injure your arm.by holding things so tightly under your coat." Mr. E., '99, tells us "many of our presi-dents had a very humble beginning, for in-stance, George Washington the rail-splitter." Prof. Van O., in Prep. Greek, to Mr. M.— "Have you Kelsey's edition?" Mr. M.—"No, sir." Prof. Van O.—"Who's have you?" Mr. M.—"Anabasis'." Mr. D., 1900, says that "James II, of Eng-land, w7as of a weak character because he chewed tobacco." Dr. B.—"Mr. M., what was the Koran ?" Mr. M., '97.—"An officer appointed by—" Class laughs and Mr. M. stops short in his explanation. Mr. R., '99, would like to know who Mr. Hastings is and what position Mr. Hastings is holding in Penn'a. Mr. K., '98, (translating German),—"My hat fell down confused." Prof. K. (to Mr. B., '98, who has been sleeping and has been rudely awakened to re-cite)—" Mr. B. you ought to feel refreshed after your little nap." Dr. B.—"If your eyes were shut how would you recognize Br." Mr. F., '98.—"By its color." Mr. B., '99, (in gymnasium and talking to Mr. L., 1900)—"M. L,. don't get on those mats with your feet." William Harrison Winfield R., of Prep., re-cently jewed a town storekeeper five cents on a broom. After a vain effort to jew him more he asked him, "Wouldn't you just wrap it up since I don't like to carry a broom along the streets ? " Mr. M., '99, (explaining the habitability of the moon)—"The moon revolves around the sun and has its own moon and is inhabited and the inhabitants revolve on their axes. Mr. G. 1900, wishes to borrow a horn, on which he wishes to increase his breathing ca-pacity ; Dr. S. having marked him minus. Every evening, about dark, G. will stick his head out of the window and look around to see if any one is near. If no one is near, he will blow a feeble blast on the horn and quickly withdraw, appreciating the joke hugely. We wish Mr. G. all success in his efforts. Mr. E., 1900, recites with great feeling and with good effect, "God bless the man who first invented sleep." I .'I THE COLLEGE MERCURY. Prof. K (to Mr. B., who is reading an es-say)—" The last sentence is not correct. Can you tell me why ? " Mr. B., 1900—"It is too much like a Soph-omore's writing." Prof. K.—"That's right. Quite a number of pretty words which mean nothing." Overheard at the W. M. R. R. depot from the lips of a young lady : "Well, Mr. A., I think you are the nicest man on earth." Ernie, '97, is strictly in it. Several bright Sophs intending to have some fun paid a visit to "Jess" K. the other night. Cayenne pepper was wafted about the room and burnt in the flame of the lamp. "Jesse" stood the test very well and . the "Sophs," after a short while, were compelled to leave. A more crestfallen crowd would, with difficulty, have been found. It was plainly a case of "the hunter hunted." Josey K., '99, who is a remarkable wit, said that "T., '99, received a ten for night work." Joe had reference to the Prep. fire. "Stocky" recently asked on what date New Year came last year. Mr. F., '98, has a new way of getting off from reciting Greek—he hides his book when the recitation period comes. Prof. Klinger is on to it, however. Prof. K. (in Greek, to Mr. B., '98, who has just flunked)—"Mr. B., I supposed you would have been better prepared to recite after your pleasant little nap." The back row in Lab. of the Classical Jun-iors have suddenly been deprived of the sober-ing effects of the presence of Mr. A. B. B. V. O., who departed for more peaceable climes about a week ago. "How can a fellow do sat-isfactory work, Mr. Stover, when there are a lot of bums banging around ? " The standard of the college is surely being raised, at least the standard of the Sophomore class, when a '99 man discourses fluently upon the Darwin theory—as was heard a few days ago. Truly we have "all sorts and conditions of men" around here, Darwinites, Silverites, Atheists and Preps. Mr. H., 1900, received quite a "moist" re-ception at the rear door of middle division lately. It always pays for a Freshman to "look aloft," especially when he has his Sunday clothes on, for the more moisture greens re-ceive the longer they will retain their verd-ancy. Mr. S., 1900, was lately giving his opinion about a certain "dramist." We suppose he meant "dramatist," but then he's only a Freshman and will learn. Prof. H., in teaching Anglo Saxon, has at last succeeded in impressing upon the mind of Mr. L-, of the Dummies, '98, that we get from the old English gumena our word grootn. "You may have occasion to use it some time." Mr. F., '98, (in Anglo Saxon)—"And he hastened about an ell.'' Prof. H.—"Mr. F., he wouldn't have has-tened very far in that case, would he?" A word about the College Musical Clubs. The very creditable manner in which they fur-nished the music for the recent Adams County Institute has again brought them before the people. The music this year, both of the Glee Club and of the Violin Quartet, has been very much better than any before given— simply the result of diligent and frequent prac-tice. The Glee Club has been rather unfort-unate in losing temporarily its second bass, Mr. Manges, whose larynx was injured in foot-ball practice, but his active and neces-sary work as manager has still continued. The clubs are in good condition now and the stu-dents in general will lose nothing by taking an interest in them—for they represent the col-lege musically, as the foot-ball and base-ball teams represent it in the capacity of athletics. The Juniors are writing plays for Prof. Himes. The whole college is awaiting the re-sult anxiously, for they will no doubt revolu-tionize the whole dramatic science. They range all the way from Adam and Eve to the Judgment Day. One of the sources of pleasure of the last month, was Dr. Everett's lecture on "Our Girls." A fair sized audience greeted him, which, however, should have been considera-bly larger, in view of the frequent announce-ments. The lecture was very entertaining, brim full of humor and anecdotes. We all , want to hear the Dr. again. Overheard in the Shakespeare recitation : T., '98—Say, Nick, what does "Gervinus" mean in the notes to the plays ? Nick, '98—"Why, that's the German for the author of the notes.'' S., 1900, seems to take quite an interest in the establishment of the Battlefield Photo-grapher. If he wants his pictures taken free, he is certainly going to lots of trouble. There i may be other reasons. THE COLLEGE MERCURY. This is about the time when the Sophomores ; are beginning to put on a little dignity. How- ' ever, they cannot overcome their little habit of giving their class yell every time they see a Freshman walk across the campus—just to show him how brave they are. Our society reading rooms are being mis-used by some of the fellows—especially by non-society men. They ought to realize that the rooms are for "reading," and that for this absolute quiet is needed. They were not fitted up for club rooms or places to play foot-ball. If everyone would individually realize this fact and respect the rights of his fellow student, it would certainly be better for all concerned. "Bobby" W., '98, has lately been quite at-tentive to the fair sex—one of them. This is quite surprising, viewed from our past knowl-edge of W., but then it must happen to them all, and Bobby has been captured. Congrat- | illations. During the recent convention of the Adams County Teachers' Institute some of the college fellows—especially those of the musical clubs— had the pleasure of associating with Prof. Park-er, of Binghampton, N. Y., and who conducted the music. He is a jovial good fellow, and took quite an interest in the boys, as did the boys in him. He sang several solos at the In-stitute. "Herbie" F., '98, recently in chapel one morning uttered quite a feminine shriek. It is said he "saw snakes" —one, anyway. The latest capture that the girls of Gettys-burg have made is "Albertus." Well, well, will wonders never cease ? We thought he was hardened. It is said, too, that the young ladies have been also inquiring earnestly after Fv '98. One of the fellows recently in German used the word "compar-able," accenting the second syllable. Dr. M.—"I would pronounce that 'com-par-able.' " "Since when ? Thats the first time I ever heard it pronounced that way." Dr. M.—"Well, you are not so old that you can't learn a few new things. There are many things happening continu-ally in and about college that would make very interesting items among the locals, but which never get there because they never reach the ears of the editors. It is the duty of the fellows, and to the interest of them all, that they hand such things in to the local de-partment, and thus increase its interest. Very few items are handed in and the editors have to do entirely personal work in getting such as do appear. We ask your assistance. The skillful investigation of scientific intel-lect, expanding in every direction, will ever bring to light new and wonderful discoveries. Following close on the disclosures made by the now famous Roentgen, which prove that cer-tain rays of light can be made to pass through even the obtuse head of a Sophomore, the an-nouncement now issues from the Chemical Lab. Dept., that the fruit of the genus Dios-pysos Virginiana of the natural order Ebena-ceae, commonly called "persimmons," may be obtained from the Platanus Occidentalis or syc-amore tree. This startling fact, like so many others in the scientific world, was chanced upon by the "Professor" quite accidentally, but that makes it none the less interesting. Samples of the delicious fruit recently secured, and a full explanation showing with what ease and rapidity it is digested, may be obtained upon application. Be sure that vou are not faked. ALUMNI-I. C. MANGES and CHARLES H. TILP, Editars. '41. St. Paul's Lutheran church, of Steel-ton, Pa., and the new church at High Spire, Pa., are to be formed into one charge. Rev. E. Miller, D. D., will be the pastor. '44. Rev. Peter Anstadt, D. D., of York, Pa., is considering the question of publishing a biography of the Rev. Doctor Ezra Keller, '35- '45. Rev. J. F. Probst has left Asbury Park, and will spend part of the winter at Ashville, N. C. His health has not improved to such an extent that he is able to resume the active work of the ministry. '46. Rev. Conrad Kuhl, D. D., prepared the history of the Central Illinois Synod for the 50 years of its existence, that was read by Dr. Rhodes, at the convention held at Hills-boro, 111., in October. '48. Many requests have come to Rev. P. Born, D. D., especially from former Theolog-ical students, to have his Inductive Bible Study ot the Old and New Testament issued in book form. Now that he has retired from active work as professor the call comes louder than l-?l THE COLLEGE MERCURY. ever. The work will compose a volume of about 300 pages. '50. Dr. M. H. Valentine's new book on "Ethics," will be out before Jan. 1st. The work will be used as a text-book in our col-lege. '52. Rev. Prof. John J. Scherer, of Marion, Va., has returned from a trip to Texas. '54. Rev. John Tomlinson, Dixonville, Pa., has compiled some valuable statistics, which appear in the Lutheran World of Nov. 26th. They are worthy to be read and pondered. '55. Rev. P. Bergstresser, D. D., of Rock-wood, Pa., spent vSunday, Nov. 22, in Alle-gheny City and filled the pulpit of his son, Rev. Fuller Bergstresser. '57. Rev. H. L. Baugher, D. D., has been elected Managing Editor of The Lutheran Wo//,/. The Doctor will give his undivided attention to this arduous and responsible work. This excellent paper is indeed fortunate in se-curing the services of so learned a man. '58. The Lutheran Observer of Nov. 20, con-tains a poem entitled, "Nearer Home," by Rev. B. H. Hunt, that was written and pub-lished in the Observer while the author was a student at college. The song is found in many song books. '59. After nineteen yearsof editorial service, Rev. J. H. Sieker has transferred the editor-ship of Zeuge die Wahrheit, to pastor Stack- In^/., of Paterson, N. J. '60. Rev. Prof. M. H. Richards, D. D., de-livered the first of a series of lectures at the Moravian College, Bethlehem, Pa. His sub-ject was, "An Excursion to Eden." The lec-ture was highly praised and the students and friends are looking forward with pleasure to the second lecture, soon to be delivered. '61. Rev. L. Grab has accepted the call of St. Mark's church, Omaha, Neb., and is at work in his new field. '62. Rev J. B. Keller, late pastor at Smiths-burg, Md., will spend the winter in Georgia. '62. The corner stone for the new Lutheran church at Vandergrift, Pa., was laid on Thurs-day November 12th. The sermon was preached by Rev. M. I,. Culler, president of the Pitts-burg Synod, and the cornerstone was laid by Rev. J. W. Poffinberger, '72 of Leechburg, Pa. '62 Prof. H. E. Jacobs, D. D., LL- D., president of Mt. Airy Theological Seminary, Philadelphia, filled the pulpit of College church, Sunday, Nov. 15. '63. Rev. J. L. Smith, D. D., of Pittsburg, Pa., on Sunday, November 29, organized the St. Paul's Evangelical Lutheran church of Wilkinsburg, Pa. This is the first Lutheran congregation organized in that thriving town, and was brought about through the untiring efforts of Dr. Smith. '63. The November number of The Luth-eran contains an obituary and cut of the late Prof. Davis Garber, Ph. D. Muhlenberg Col-lege, where he labored for 26 years, has sus-tained a great loss in his death. '63. Rev. E. J. Wolf, D. D., recently at-tended a meeting of the Common Service Com-mittee at Alleutown, which is now preparing a Liturgy. '64. Friday evening, October 30th, the Rev. J. G. Griffith, pastor of the English Lutheran church, Lawrence, Kansas, by request, deliv-ered an address on the Reformation of the 16th century to about 400 Indians at Haskell Insti-tute. '64. The Zanesville, (O.,) Times Recorder of Nov. 30th, contains an account of the 20th anniversary service held in St. John's Evan-gelical Lutheran church of that city. It gives a review of the work done by the pastor, Rev. Frank Richard, D. D., during his long service in this church, and shows that the work has prospered in his hands, during the past fifth of of a century. The ladies of the church gave an elegant reception and reunion at the par-sonage, on Nov. 26, in honor of the occason. '65. Rev. Joseph Hillpot died on October 30th at Quakertown, Pa. He was a member of the Pennsylvania Ministerium. '69. Dr. J. A. Clutz and Rev. H. L. Yar-ger, '83, assisted at the dedication of the First church of St. Joseph, Mo., on November 15. '73. Rev. T. J. Yost, of Cumberland, Md., preached the sermon at the opening of the State Convention of the West Virginia C. E. Union held at Clarkesburg, W. Va. '73. Rev. J. A. Singmaster, D. D., Allen-town, preached the sermon at the dedication of St. Matthew's English Lutheran church, Brooklyn, on Nov. 12. He also presented the chancel windows given by Hon. and Mrs. Schieren. THK COLLEGE MERCURY. 124 '73. Rev. Chester H. Traver, late of Rhine-beck, New York, has taken charge of the Lutheran church at Churchtown, New York, and thus succeeds the late Doctor Marcus Empie. '77. Rev. J. A. West has taken charge of the Lutheran church at Londonville, O. He has been warmly received by the people of his I charge. '77. The congregation of Christ Lutheran | church, of Los Angeles, Cal., of which Rev. j M. H. Stine, Ph. D., is pastor, dedicated a new j pipe organ on Sunday, Nov. 15. Rev. Stine has been very successful as pastor of this church, j '78. The good Lutheran people of Palo, 111., are arranging to care for their pastor, Rev. Holmes Dysinger, right royally. The founda-tion is already laid for a fine $3000 parsonage, to be built of dressed stone in harmony with the church itself. '78. Rev. O. C. Roth, pastor of Grace Eng- ! lish Lutheran church, Broadway and Gough street, Baltimore, Md., commemorated his seventh year as pastor on November 2nd. He preached two sermons on the event. '79. The new Lutheran church in Benders-ville, Rev. U. A. Hankey, pastor, is to be dedicated on the second Sunday in December. Dr. E. J. Wolf and Rev. H. H. Weber will have charge of the services. '80. Rev. M. F. Troxell, D. D., of Spring-field, Ills., preached an eloquent sermon on the Reformation, in Grace Lutheran church of that city. '81. Rev. J. W. Byers, D. D., of Nevada, 0., and the people of his congregation royally entertained the Eastern Conference of Witten-berg Synod, during its 97th convention, which was held in Nevada, O. 82. Rev. Chas. R. Trowbridge will spend the winter in Easton, Pa., where he has taken up work in his new charge. '82. Frank E. Colom, Esq., is one of the best and most active lawyers at the Bedford Bar, and a worthy son of his Alma Mate). He was elected president of the Bedford County Sunday School Association, at its 15th annual convention, held at St. Clairsville, Pa. '83. Rev. W. W. Anstadt has accepted the call to Hollidaysburgh, Pa. He will take charge of his new field on the first Saturday in December. '83. Rev. L. M. Kuhns, of Omaha, Neb., laid the corner-stone for his new church a few weeks ago. Rev. H. W. Kuhns, D. D., '56, was present and participated in the services. '83. Rev. H. L. Yarger assisted Rev. W. F. Rentz, of Atchison, Kansas, in a series of special services, and proved himself a valuable assistant. '84. Rev. L. M. Zimmerman, Baltimore, Md., is preaching a series of sermons on "Pil-grim's Progress." One of the subjects was, "The Pitfalls to Young Men." '85. Rev. A. F. Richardson, of Grafton, Wt Va., was unanimously elected president, for his third term, of the West Virginia C. E. Union, which convened in Clarkesburg, W. Va., Nov. 18. '87. Rev. Herbert C. Alleman will be in-stalled pastor of College Church December 6, Rev. Alleman, D. D., of Lancaster, Pa., and Rev. J. C. Kohler, D. D., of Hanover, Pa., are the committee on installation. '90. On Nov. 8th, the cornerstone of Beth-any English Lutheran church, New York City, was laid by the pastor, Rev. J. Fred. W. Kitzmeyer. '90. Rev. Oscar H. Gruver has resigned as pastor of the First English Lutheran church, San Francisco, California. 91. Rev. Stanley Billheimer, Washington, D. C., was in Gettysburg Thanksgiving Day, visiting his parents, Dr. and Mrs. Billheimer, '91. Rev. S. Gring Heffelbower has been called to Mauheim, Pa. '92. Rev. George Beiswanger, pastor of Calvary Lutheran church, Baltimore, Md., en-tertained the members of the present and retir-ing church councils at the parsonage, Thurs-day night, October 22nd. '92. Rev. Edward O. Keen completed his studies in the Reformed Theological Seminary, Lancaster, Pa., in May last, and is now pastor of St. Paul's Reformed church of Waynesboro, Pa., having begun his work there Aug. 1, '92. Rev. D. P. Drawbaugh, McConnells-burg, Pa., has been doing faithful and thorough work in his field and his efforts have been crowned with excellent results. '93. Rev. Marion J. Kline preached the first of a series of four sermons on "The Life of Joseph" in Bethlehem Lutheran Tabernacle, Harrisburg, Pa., on Nov. 15th. The audience was large and the discourse was exceptionally fine. I •■■ THK COLLEGE MERCURY. •93. Rev. \V. S. Oberholtzer has changed his address from MifBjntown, Pa., to Harbin, Indiana. '93. Rev. F. II. Knubie, of New York city, has accepted a call to begin a new English Lutheran church on the west side of New York city. '93. The English Evangelical Lutheran church, Jersey City, Rev. E. E. Neudewitz, pastor, was the recipient of a very costly pul-pit Bible recently. It was given by a member of the same. '93! Rev. John C. Rowers was installed as pastor of St.'Mark's Lutheran church, Wash-ington, I). C, 011 Sunday, November 15th. The charge to the pastor was delivered by Rev. M. L. Beard, '75. of Middletown, Md., and that to the people by Rev. Geo. S. Bow-ers, of Hagetstown, Md. '93. Rev. G. W, haulers, Jr., of Argusville, N. Y., delivered a lecture on "Normal Train-ing in the Sunday School," before the Sharon Institute, at I.ecsville, N. Y., on November 17th. His address was instructive and well received. '93. On Sunday, Nov. 29th, Rev. Wm. C. 1U finer formally began work in his new field at Fayetteville, Pa. '93, The examining committee of the York Bar'met Nov. 20, to examine P. M. Bortner, who has been reading law with Niles ec Neff. Mr. Bortner passed a very creditable examina-tion, and on the motion of J. E. Vandersloot, Esq., a member of the committee, was admit-ted to practice at the York County Courts. '93. Rev. A. A. Kelley was installed pastor Of the Trindle Springs church, Sunday, Nov. 8. Since he has been pastor of this church the membership has been doubled. Rev. and Mrs. Kelley were visiting friends in Gettysburg, Thanksgiving Day. • '94. Herbert A. Allison is a member of the faculty of Susquehanna University. The Oc-tober "number of The Susquehanna contained a good cut of him. His department is the Greek language. '94. Prank E. Pickinger, principal of Cham-bersburg schools, was manager of the foot-ball team, composed of ex-college players, that played our team Nov. 21, on the new athletic held. '96. W. H. Mengcs was captain of the York V. M. C. A. foot-ball team tins fall. ATHLETICS. CHARLES T. LARK, Editor. Gettysburg, 6—Maryland University, o. Gettysburg, 58—Chambersburg ex-college plavers, o. Gettysburg, 64—Western Maryland Col-lege, o. Maryland University having 700 student from whom to select, as a matter of course, has a strong foot-ball team. This eleven, by its excellency on the gridiron, has won for itself the championship of Maryland. It is com-posed of a set of big fellows, almost all of whom have had years of experience in their respective positions. In spite of the fact that our grounds were wet and soggy, the game between Gettysburg and the above mentioned team, on Nov. 14th, was one of unusual inter-est. The players were about evenly matched as regards weight. The playing was so sharp and close that almost through the entire game it looked very much as though neither side would score. Deuson, the left half-back and Capt. of M. U., although the lightest man oh the team, played a most brilliant game. His three years experience on the University of North Carolina eleven, showed up to a good advantage and his work received merited ap-plause. Too much can not be said in praise of Capt. White and Lawyer for their magnificent play-ing. They always play a good game but in this particular one they excelled themselves. Their runs and tackles were the feature of the daw Had our team made more preparation for this game than it did, we would have won by a larger margin. M. U. kicked off and the ball was downed on our 30-yard line. By an elegant exhibition of team work," our fel-lows took the leather from this point to our opponents' 10-yard line, where it was lost on downs. Through the successful use of a quar-terback kick, and their quarter proved himself an adept at this, they captured the hall on their 30-yard line. The ball changed hands ofteu but we finally forced it to their 2-yard line where, on an account of an unfortunate I fumble, they obtained possession of it and again advanced it somewhat down the field, it being on their 20-yard line when the first half ended. The second half was marked by many fine plays. The ball was kept entirely within the territory of M. U., nevertheless it changed hands frequently. . During the last five min- THE COLLEGE MERCURY. [26 utes' play our men summoned all their strength for one mighty effort and after a series of de-termined, desperate rushes, the ball was taken across the line by Capt. White after a 25-yard run. The crowd yelled itself hoarse. Dale added two more points by kicking the goal— 6 to o. Time was called a few minutes after the ball was again put in play. Among the distinguished spectators present were Congressman-elect Benner and Judge Swope. This was one of the most exciting games of the year and we take great pride in placing it under our list of victories. The line-up follows : MARYLAND UNIVERSITY. POSITIONS. GETTYSBURG. Allen left end Moser Steele left tackle Byers Gauss left guard Koppenhaver Riley centre Stifel McCain right guard Hagerman Lewis right tackle Nicholas Dawson right end (Kite) Doty Riddington right half back Dale Barrow quarter back Lawyer Armstrong full back Sheely Touchdown—White. Goal—Dale. Refree—Kump. Umpire— Kuendig. Linesmen—Steward and Leisenring Time of halves—25 and 20 minutes. Our students had anticipated a closer con-test than that which took place on Nov. 21st, between Gettysburg and an eleven from Cham-bersburg, composed of ex-college players. Although somewhat heavier than the oppos-ing team we should by no means have had the walk-over we had. Fine individual playing but lack of team work tells the tale for Cham-bersburg. Our fellows made gains wherever and whenever they desired. "Willie" Burns, 1901, played the star game and seems to be as much at home on the foot-ball field as in the box. We scored 32 points in the first half and 26 iu the second, making the total 58-0. Dale, 1900, missed but one goal out of ten. ■ The following was the line- up : GETTYSBURG. POSITIONS, CHAMBERSBURG. Stifel centre Sherrod Koppenhaver left guard Plank Hagerman right guard Shaefer Ott left tackle Brown Nicholas right tackle Parrott Doty right end Wragg Young (Loudon) left end Pierson Lawyer quarter Orr Burns left half back Smith Dale right half-back G. Fletcher Sheely fullback F. Fletcher Touchdowns—Burns, 3; Dale, 3; Nicholas, 1; Stifel, 1; Sheely, 2. Goals—Dale, 9, Referee—White. Umpire—Kuendig. Lines-men— Leisenring and Lark. Timekeeper—Wheeler. As a matter of course interest on Thanks-giving Day centers around the turkey, but foot-ball comes in as a very close second. This is the first time for a number of years that our team has played at home on this holi-day, and, as the day was pleasant, an enthusi-astic crowd of 500 people turned out to see us line up against Western Maryland College. This was the best game of the year, at least in one respect —in point of attendance. Western Maryland started the game with a dash, and for the first ten minutes' play held our eleven very nicely. They then lost confi-dence and their playing during the remainder of the game looked to the foot-ballist like the first attempts of a lot of novices, while to the referee it looked like 64 to o. Lawyer, 1900, was, unfortunately, physically unable to be in the game, and his position, quarter-back, was ably filled by Capt. White, whose place at left-half was filled by Burns, 1901. Dale, igoo, did excellent work in kicking ten goals out of eleven. In short each player played his position well. Line up: WESTERN MARYLAND. POSITION. GETTYSBURG.' Stiaugh. Reckford left half-back Burns Johnson left end Fite Joice left tackle Nicholas Little left guard Ott Satlerwight '. center Stifel Warfield right guard Hagerman Baker right tackle Manges Edwards right end Doty Zepp right half back Dale Patton quarter back (Capt.) White Crockett full back Sheely Touchdowns —Dale, 7; Burns, 2; Manges, 1; Hagerman, I-Gials— Dale, 10. Time of halves—25 minutes. Referee— Kuendig Umpire—Murphy. Linesmen—Wolf and Whalen. The feelings of a Gettysburg man, in look-ing over our record in foot-ball for the season which is just now past, can be but those of gratification and pleasure. We have indeed been eminently successful, having won six games out of nine, and to-day stand higher iu the foot-ball world than we have ever stood before. In spite of the fact that we contested with some of the strongest elevens in the coun-try, we have to our credit an even hundred more points than have been scored against us, as is shown by the following: State College, 40—Gettysburg, University of Penn'a, - 32—Gettysburg, F. & M., - 24—Gettysburg, Baltimore City College, o—Gettysburg,' F. &. M., Swarthmore, University of Maryland, Chamb'sbg ex-Col. pl'ys, o- Western Maryland Col., o-o— Gettysburg, 4—Gettysburg, o—Gettysburg, -Gettysburg, -Gettysburg, o. o. o. 50. 10. 12. 6. 58. 64. Totals, 100 200 127 THE COLLEGE MERCURY. Certainly this happy result of a seasons work demonstrates most clearly the value of a coach. We were very fortunate in securing the services of Mr. Best and our success is largely due to his efforts. He did remarkably well iii developing such a team from so many inexperienced players. Koppenhaver, 1900, Stifel, 1900, and Hag-erman, 1901, at left guard, center and right guard respectively formed a center which held like a brick wall against all our opponents. Each member of this trio, averaging 195 pounds of solid muscle, at the beginning of the season was new at at the game, but their de-velopment has been remarkable. They broke through constantly and opened up well for the barks. Ott, '97, Manges, '97, and Nicholas, '98, are the men who efficiently filled the tackle positions. "Pop" Ott is one of our old relia- ' bles and always played an aggressive game. The reputation of Manges as a ground gainer is thoroughly established, while "Nick," be-sides taking ample care of his man and mak-ing gams when called on, kept things lively by his seemingly inexhaustible supply of jokes. Doty, '99, Fite, '98, Young, 1900, and Lou-don, 1901, at the end positions, upheld the orange and blue. Although this is their first year on the team, they played like veterans. Doty, after having been tackled, is fond of shaking the man from him and going on. He is a hard man to down. Eite, besides being a good tackier, is a snappy player and runs well. Young and London each played a steady game and made their presence felt. Lawyer, 1900, as this is his second year at the position, has become quite proficient as a quarter-back. He keeps his wits about him and gets into the interference well. Sheely, '97, made many fine tackles and struck the line hard, besides kicking very cleverly. burns, 1901, Dale, 1900, and White, '97, played at half. The first one mentioned kicks well and runs fast. Dale is adroit at kicking, is a swift runner, a fine tackier and an all around good player. Capt. White seems to be entirely at home in the game. It is quite unnecessary to enumer-ate liis achievements and abilities as a foot-ball player, as he is a heady player, was always in the game, and was a source of encouragement to his men. Perhaps the secret of his ground-gaining, is the fact that he sticks like a leech to his interference. We must not overlook the second team which, under the leadership of Kuendig, '98, turned out so faithfully. Their services were of great value to the first eleven, as they there-by were given sharp, hard practice. The scrub contains many players of promise, among whom are : '98, Kephardt, Tholan, Briner, Kuendig; '99, Herman, Brumbaugh, Trimble, Roehner; 1900, Good, Wisotzki, Brandt, Kohler. As we lose but a very few men, the prospects for next season's team are of the brightest. Our players may now retire from the grid-iron and take merited satisfaction in looking over a season well spent. TOWN AND SEWJINARY NOTES. S. J. MILLER, Editor. TOWN. It seems as if improvement has become the ' adopted watchword of the town. Telephone wires by the dozen have been stretched across the diamond, thus to communicate with all the important neighboring towns in the county. The Water Company has enlarged the water supply by replacing the old pipes with larger ones. Several new and costly buildidgs have been erected, among which is the new school building, known as the Meade High School, and which in all probability will be occupied at the beginning of the New Year. The association of the survivors of the Twenty-first Regiment of Pennsylvania' Cav-alry recently held its seventh annual reunion in this place. About seventy-five members were in attendance. At a business meeting the following officers were elected: President, Major Robert Bell, Adams county; Vice-Pres-ident, Captain E. McMillan, Lancaster; Secre-tary, J. Harvey Cobean. Gettysburg; Treas-urer, Captain Long, Gettysburg. The anniversary exercises of the Women's Bible Society were held on Sunday evening, Nov. 15th, in Christ Lutheran church. Rev. Dr. Huber presided. Prayer was offered by Rev. Dr. Richards, of Gettysburg, and ad-dresses were made by Rev. Dr. Jacobs, of Philadelphia, and Rev. Dr. Morrow, Secretary of the Pennsylvania Bible Society, after which a very creditable report of the society was read by Rev. A. R. Steck, pastor of the St. James Lutheran church, this place. THE COLLEGE MERCURY. 128 The semi-annual convention of the Adams County C. E. Union was held in the St. James Lutheran church, this place, on Friday and Saturday, Nov. 20th and 21st. The conven-tion opened on Friday at 2 P. M. The ad-dress of Welcome was delivered by Rev. A. R. Steck and the response was made by Presi-dent Longanecker. The sessions were very interesting and were largely attended through-out the whole convention. Rev. C. H. Rockey, of Shepherdstown, W. Va., preached in Christ Lutheran church on .Sunday, Nov. 22. The Christian Endeavor Society of St. James Lutheran church held their eighth anniversary exercises on Sunday, Nov. 22. In the morn-ing Rev. E. F. Jeffers, D. D., Principal of the York Collegiate Institute, preached the anni-versary sermon. At the evening service Rev. A. R. Steck presided. An excellent program was rendered. Rev. Rockey offered prayer and Rev. Dr. Jeffers delivered the address of the evening, his subject being, "Spiritual Power.'' The old tin roof on the Methodist church has been removed and a slate one put on. The St. James and Christ Lutheran congre-gations held a union Thanksgiving service in St. James Lutheran church on Thursday morn-ing, Nov. 26, at 10 o'clock. Services were also held in the Presbyterian and Reformed churches in the morning. SEMINARY. Rev. J. E. Byers preached at Williamsport, Md., on Sunday, November 1. Rev. J. H. Harmes filled the pulpit of St. John's Lutheran church, Hagerstown, Md., on Sunday, Nov. 8th. Rev.' Paul Koller preached at Hagerstown, Md., Shepherdstown, W. Va., on Nov. 15th and 22nd respectively. Rev. W. H. Feldman was sent as a delegate to attend the Inter-Seminary Missionary Al-liance at Chicago, on Nov. 12- 15th. While there he also had the pleasure of attending the Luther League Convention. The pulpit of the Second Lutheran church, Carlisle, Pa., was filled by Rev. Brady on Sunday, Nov. 22. Rev. M. S. Kump preached in Christ Luth-eran church on Sunday evening, Nov. 29. Prof. J. H. W. Stuckenberg will deliver the following lectures in Brua Chapel, beginning with Monday evening, Dec. 7th: Monday—"The Importance and the Method of of the Deeper Study of the Age." Tuesday—"Characteristics of the Age." Wednesday—"The Dominant Ideas." Thursday—"Social Trend." Friday—The New Social Era." Saturday—"Higher Education in Germany." This is a new course of lectures prepared es-pecially for Gettysburg, and we are indebted to the Seminary students for his coming. FRATERNITY NOTES. PHI KAPPA PSI. A. J. Smith, '83, a Professor of the Univer-sity of Texas, recently suffered the loss of his wife. We were pleased to meet Dr. Philips, Presi-dent of West Chester Normal School, who de-livered a lecture before the Teachers' Institute convened in this city last week. J. C. Bowers, '93, made a business trip here a few days since. W. F. Lutz, '94, is engaged in journalistic work at his home in Bedford. A. C. Carty, '96, attended the New York City rally on Dec. 4th. . PHI GAMMA DELTA. Bro. Jacobs, '62, preached in the College church recently. Bro. Knubel, '93, has started a mission in upper New York City. We wish him success in his undertaking. Bro. Roth, '95, of Bucknell, spent a few days in town recently. We were glad to have with us during the past month Bros. Brewer, '83, Garland, '85, Fickinger, '94. Bros. Fite, '98, and Albers, '99, spent a few days with Bro. Stahler, of Norristown, Pa. Bro. Kolb, 1900, spent Thanksgiving at Mechauicsburg. SIGMA CHI. Bruce Trimmer, Kappa, '98, of Bucknell, made us a visit several weeks ago. Leisenring spent Thanksgiving with his parents at Chambersburg. I2CJ THK COLLEGE MERCURY. Win. Hersh, '92, was elected District At-torney of Adams Co., by the largest majority ever given a candidate. Rosensteel was called to his home in Altoona several weeks ago on account of the death of his grandfather. Edwards, Alpha Psi, Vanderbilt University, played end on the Western Maryland College foot-ball team in the game here on Thanks-giving. Munro and Fredericks were at their homes in Lock Haven over Thanksgiving. Frank Hersh, '92, who was home for several weeks, has returned to his work in Braddock, Pa. Keith, '99, paid a flying visit to the Chapter at Dickinson several days ago. Fredericks stopped at Bucknell on his way home on Thanksgiving, and visited the Chap-ter there. Lawyer spent Thanksgiving at his home in Westminster. PHI DELTA THETA. J. A. Singmaster, '98, was initiated Novem-ber 23d. Kain, '97; Meisenhelder, '97, and Beerits, '99, attended the 24th Biennial Convention of the fraternity held in Philadelphia Nov. 25th to 30th. M. F. Holloway, '84, and A. S. Cook, '95, were also in attendance. Chas. Reinewald, '88, spent a few days in town recently. J. C. Moore, Jr., Pa Zeta, paid the Chapter a visit the beginning of the month. ALPHA TAU OMEGO. Saturday night, Nov. 21, the Chapter held a banquet in the meeting hall, which was pro-nounced by those present to have been a very enjoyable affair. Edward Gaines, a member of the U. of Md. foot-ball team, spent Sunday, Nov. 15, with the Chapter. William O. Nicklas, '93, has been admitted to the Chambersburg bar. William H. Menges, '96, visited the Chapter during Institute. Dr. Franklin Menges, '86, was with us In-stitute week. James P. Michler, '97, is at present a stu-dent at Washington and Lee. SUBJECTS FOR "ROMAN LAW" THESES. ABEL—Spread of the Roman Law Through Barharic Invasions. ARMSTRONG—Marriage and Divorce Among the Romans. HIKLE—Influence of the Laws and Organization of the Roman Empire on the Laws and Organization of the Early Church. CLUTE—The Extent and Limitations of the Patria Potestas. COBLE, Sr.—Slavery Among the Romans. DUCK—The Indebtedness of Modern States to Roman Juris-prudence. FRIDAY—The Roman Law of Succession. HUTTON—Roman Citizenship-Different Kinds, How Acquired and How Lost. Miss KEITH—The Nature and Authority of the Jus Respon-dendi. MILLER—The Functions of the Roman Praetor. Miss SIEBER—The Roman Method of Legal Procedure in a Province as Illustrated by the Trial of Christ in Pal-estine. SMITH—The Roman Judiciary System. WHEELER—The Change from Republic to Empire in Rome, a Change to nu Autocracy. WOLF—Influence of Christianity on Roman Legislation. LITERARY SOCIETIES. JOHN W. OTT, Editor. PHILO. Messrs. Baker and Markel were initiated during the past month. On Friday night, Dec. nth, Philo will render her last special program of the term. The program promises to eclipse all others. PHRENA. Messrs. Gilbert and Hitchner. both of 1900, were elected members last Friday evening. On account of the various interruptions 011 the several past Friday evenings, Phrena will not render.her next special program till next term. EXCHANGES. The MERCURY is at present receiving a very large number of exchanges. We mention some of them as follows: The Lafayette, Ursinus College Bulletin, Bucknell Mirror, F. and M. Weekly, College Folio, Phoenix, Wittenburg, Midland, Mer-cersburg Monthly, Roanoke Collegian, Dela-ware College Review, Dickinsoniau, Monthly and Weekly, Occident, Mielensian, Lutheran Ensign, National Educator, Muhlenberg, Ora-cle, Lutheran Observer, Perkiomen Seminary Bulletin, Free Lance, Susquehanna, Western Maryland College, Augustana Journal, George-town College Journal, The Reflector, The Mountaineer, The Crescent, Orange and White. ADVERTISEMENTS. Yale annually buys $7,000 worth of books for her library. Harvard expends $15,000 for the same purpose. Columbia expends$43,000 in the same way. A National University, under government control, is to be established in China. The faculty will consist of foreigners. The first president will be a former tutor of Li Hung Chang. "Age comes to every man, hut fate Is kind to women fair ; For when she reaches twenty-eight, She stops right then and there." FPU. H. WIlNNlCrl at onfeetionmj I OYSTERS Manufacturer, Wholesale and Retail Dealer in peam. ] SEASON. NEWS DEPOT & SUBSCRIPTION AGENGY. IVIaln street, - - Gettysburg, F=a. SOLE MANUFACTURER OF DR. TYLERS COUGH DROPS TIMNTCODORT DEALER IN BEEF, PORK, LAMB, VEAL, SAUSAGE, York Street, Gettysburg. a-Speclal Ratesto Clubs."a R. A WONDERS^ Corner Cigar tParlors. ,.A FULL LINE OF. CIGARS, TOBACCOS, PIPES, &C, Scott's Cor. Opp. Eagle Hotel, Gettysburg, Pa. T« F. HBNSTXG utn\.tR \u BREAD, ROILS, PRETZELS & CRACKERS YORK STREET, GETTYSBURG. 8@TReasonable Rates to Clubs. L. Dm lf|ILLLl\j GETTYSBURG, Qrocer, (^onfeotioneT and fruiterer. Ice Cream and Oysters in season. /,. Foot Ball Supplies. EVERYTHING FOR THE PLAYER, Jackets, SHoos, Stockings, Jerseys, Shin Guards, Etc. Spalding's Official Intercol- A^cj 'Mffift legiate Foot Ball, '*^^F^. Officially adopted by the Intercollegiate Association. COMPLETE CATALOGUE FALL AND WINTER SPORTS FREE. A. G. Spalding: & Bros. NEW YORK, PHILADELPHIA, CHICAGO. 1108 CHESTNUT STREET, PHILADELPHIA Xl/righi's Qngraving jfeouse 'AS become tile recognized leader in unique styles of COLLEGE and FRATERNITY EN-GRAVINGS and STATIONERY. College and Class-Day Invitations, engraved and printed from steel plates;. Programmes, Menus, Wedding and Reception Invitations, Announcements, etc., etc. Examine prices and styles before ordering elsewhere. 50 Visiting Cards from New Engraved Plate for $1.00. ERNEST A. WRIGHT, 1108 Chestnut Street, PHILADELPHIA Visitors to Settysburg College, Settj/sburg, !Penn'a, Will find the CUMBERLAND VALLEY RAILROAD running in a South-Westerly direction from Harrisbnrg, Pa., through Carlisle. Chambersburg, Hagerstown an I Martinsburg to Winchester, Va., a direct and available route from the North, East and West to Gettysburg, Pa., via. Harrisburg and Carlisle. Through tickets via, I his route on sale at all P. R. R. offices, and baggage checked through to destination. Also, a popular route to the South via. Carlisle. AsK for your tickets via. Cumberland Valley Railroad and Carlisle, Pa. J. F. BOYD, Superintendent. H. A. RIDDLE, Gen. Passenger Agent. ADVERTISEMENTS L M, BUEHLER, SUCOKSSOU TO A. D. BUEHLEK & CO., -HllBoofig st£giS —.A_isr:D— (gO TO ->M0TEL GETTYSBURG* -XBA'RBER SIIOPX-Centre Square. ^^B. M. SEFTON. 2/ou will find a full line of SPure 'Drugs dc J'ine Stationery ^People'a *Druff Store. {Prescriptions a Speci'ctity. Elliott & HOUSGP. H. B.—Stiff Hits mads to Fit the Head is two minutes. (Z>, B. KlTMpLEfJ, HATS, CAPS, —^ ^rr BOOTS* SHOES. CS^3=S=»tisfaiotion GSuara nteed.ii3 No. 6 S. Baltimore Street, GETTYSBURG. PA. por all the latest styles in Suitings and-Trousers, AND FULL LINE OP Cents' Furnishing Goods, CallonD. H. WELSH, York, F>a. ADVKRTISKMKNTS. DURING VACATION GO TO CHAUTAUQUA F~ F? El El FULL INSTRUCTIONS. NO EXPERIENCE REQUIRED H. B. WILLIAMS, Secretary, Geneva, N. Y. YOU CAN KAKN Sill To SUM) MONTHLY AND KXPKNSICS IF YOU WORK FOR THE NURSERY CO. Stock sold with a guarantee and replaced. ~R.$H.$REMINGER,~ MERCHANT TAILOR. fH?e Best Work at tJye Lowest Wees. NEXT DOOFJ TO POST OFFICE, UPSTAIRS. Suits from $121 to $40,00, Pants from $4,00 to $12,00, G^Centre Square, gQLLEGE OF PHYSIC&NS 1 SlTftGEONS, -BALTIMORE, W|D.-^ The College of Physicians and Surgeons of Balti-more, Maryland, is a well-equipped school. Four ses-sions are required for graduation. For full informa-tion send for the annual catalogue, or write to THOMAS OPIE. M. D. Dean, Cor. Calvert and Saratoga Sts. <_g^Established 1876.5^^—3 ^iPBNfiOSR MYBfiSjfe- WATGHMAKEE AND JEWELER, Gettysburg Souvenir Spoons, College Souvenir Spoons, No. 10 Baltimore Street, GETTYSBURG, PENN'A. J. A. TAWNEY Is ready to furnish clubs and boarding houses BREAD, ROLLS, &G., at short notice and reasonable rates. Cor.Washington and Middle Sts., Gettysburg. fiSSSS^Si^ m*w^i^^jid^wo^^*a WEiWIilHoNJflS DEALERS IN Fresh Beef, Veal, Lamb, PorkLJ Pudding, Sausage, HAMS, LARD, &c-., GETTYSBURG, l\jr\J'A. JOEKL. SHERDS. NEW CIGAR STORE Next door to W. M. Depot, Gettysburg,
The importance of direct patient reporting has been highlighted by recent European legislation on pharmacovigilance, and in addition, there is also an increasing attention worldwide for this subject. In Europe, the legislation directs member states to take all appropriate measures to encourage patients to report suspected adverse drug reactions (ADR) to the relevant national authorities. The introduction of patient reporting in pharmacovigilance indicates a change in attitude in which patient reporting is valued due to their potential to contribute useful information on drug safety. The aim of this project is to give a better understanding of the role of patients in pharmacovigilance systems. The chosen approach during this project intended to lead to a better understanding of the awareness and perception of the risk involved with medicine use and how patients and healthcare professionals can contribute to optimize the current pharmacovigilance system. For the purpose of this study, the project was divided in several parts, for which specific objectives were designed and described below, together with main results of the thesis. The first study described in Chapter 2 discusses the experiences of patient reporting to pharmacovigilance in Portugal and quantifies consumers motivation for reporting ADRs, investigating patient opinions about reporting with a quantitative analysis in a large group of consumers. The objective was to describe the attitudes and knowledge of the general public regarding spontaneous reporting and the reasons and opinions that can influence consumers adverse drug reaction underreporting. The study reveals that consumers are more likely to do spontaneous report about severe reactions or if they are worried about the symptoms. Also, more altruistic motives as the contribution to research and knowledge, the contribution to improvement of drugs and prevent harm to other people are seen as motives to report ADRs by patients. These motives can be classified in reporting for oneself (severity, worried, problems), reporting for others (share experiences, preventing harm, feeling responsible) or reporting for improvement (research and knowledge, patient information leaflet). It appeared that multiple patient characteristics (gender, age and level of education) had an effect on the motives of patients to report their ADR. In Chapter 3 were described the attitudes toward patient reporting systems, and progress toward implementing such systems among national competent authorities participating in the World Health Organization Programme for International Drug Monitoring. The study shows that most countries accept ADR reports from patients by an official reporting system designed for patients or through the existing system for Healthcare Professionals (HCPs). The main reasons for not having a Patient Reporting System (PRS) are financial restraints and a lack of information/education of patients. Attitudes toward a PRS are positive, but some countries fear 181 that they will not be able to handle an increase in reports. Most countries accept ADR reports from the general public. The lack of resources/budget and the lack of information/education for patients are highlighted as the major obstacles to the implementation of PRS. Chapter 4 focused on patient organizations role to promote patient reporting. In Chapter 4.1, it was studied the role of European patient organizations with the objective of understand the role of European patient organizations as stakeholders to optimize patient involvement in pharmacovigilance. There is a wide range of interest in drug safety issues among patient organizations, which appear to have an important role in encouraging patients to talk with their doctors/pharmacists about ADRs experienced, or to help him/her report the ADRs to the pharmacovigilance systems. A lack of resources, budget, and support from National Competent Authorities (NCAs) are seen as the main barriers to being involved in pharmacovigilance. On the other hand, an important part of the organizations appears to not have any activities or involvement related to pharmacovigilance. Bringing pharmacovigilance stakeholders and patient organizations together could create a more optimal patient reporting culture. Members of a patient organization showed more positive opinions related to pharmacovigilance. They would like to have more information about ADRs related to their medication and a higher intention to have information on how to report when compared to other patients. The other study in Chapter 4 described medicines and attitudes and opinions regarding pharmacovigilance in people with diabetes. The study explored the impact of the patient reports being followed by a patient diabetes association. The objective was to assess risk perception of developing adverse drug reactions and knowledge, attitudes and opinions regarding pharmacovigilance in patients with diabetes and to investigate whether being a member of a patient organization for diabetes had an effect on these factors. Patients followed in a diabetes patient association presented a higher score of risk perception, experiences using the medicines, but also by the information received from the patient organization. Being a member of a patient organization seems to have an important role in increasing risk perception since they presented the highest risk perception scores for medicines related to their disease. Those patients affirmed that their doctor explained the possible ADRs of their medication and they have higher intention to report ADRs in the future if they are serious or unexpected. Patient organizations are well positioned to be a source where patients can obtain reliable information, changing their attitudes and perceptions about the disease and drug treatments. An additional chapter was provided, related with HCPs role as active agents to improve the involvement of patients in pharmacovigilance. Chapter 5.1 objective was to describe the attitudes and knowledge of different community pharmacy professional groups regarding the spontaneous reporting of adverse drug reactions to identify the factors that can influence adverse drug reaction under-reporting. Despite HCPs knowledge of the pharmacovigilance system, only a small 182 percentage of Community pharmacy professionals had reported ADRs, and approximately half did not usually encourage consumers to report possible ADRs. In Chapter 5.2, the objective was to evaluate community pharmacy professionals as role players . Reporting of ADRs is fundamental to pharmacovigilance, and consumer reporting is a significant contribution to creating useful information on drug safety. Community pharmacy professionals can play a major role in pharmacovigilance by reporting ADRs directly or encouraging consumers to report them. Measures to overcome under-reporting as encouraging HCPs and consumers to play an active role in pharmacovigilance, namely continuous education and training should be incorporated to increase the level of risk perception and encourage a better attitude about reporting for both HCPs and consumers. Chapter 6 presents a general discussion about the role of general public in pharmacovigilance, providing recommendations that arose from the results with different points of view of patient participation in pharmacovigilance (national competent authorities, HCPs, patient organizations and patients themselves). In conclusion, this thesis has focused on an overview of the participation of different stakeholders in pharmacovigilance, including HCPs, NCAs, Patient Organizations and patients themselves. Further research and developments for pharmacovigilance systems and for patients themselves arose from the results provided. ; Recientemente, la legislación europea sobre farmacovigilancia ha resaltado la importancia de la participación de los ciudadanos en la notificación espontánea de sospechas de reacciones adversas (RAMs), siendo este asunto objeto de atención creciente en todo el mundo. En Europa, la legislación establece que los Estados miembros deben tomar las medidas apropiadas para alentar a los pacientes a notificar las de sospechas de RAMs a las autoridades nacionales competentes. La introducción de esta posibildad, indica un cambio de actitud en el que se valora el informe del paciente debido a su potencial para aportar información útil sobre la seguridad de los medicamentos. El objetivo de esta tesis es comprender mejor el papel de los pacientes en los sistemas de farmacovigilancia. El enfoque elegido pretende describir la conciencia y la percepción del riesgo por parte de los pacientes en relación con el uso de medicamentos y cómo tanto ellos, como los profesionales de la salud (PS) pueden contribuir a optimizar el sistema actual de farmacovigilancia. Con este propósito, la tesis se dividió en varias partes, cuyos objetivos específicos y principales resultados, se describen a continuación. En el primer estudio descrito en el Capítulo 2, se discuten las experiencias de la notificacion ciudadana al sistema de farmacovigilancia en Portugal y cuantifica la motivación de los consumidores, investigando sus opiniones a través de un análisis cuantitativo llevado a cabo en un gran grupo de usuarios. El objetivo de este estudio es describir las actitudes y el conocimiento de los ciudadanos en general con respecto a las notificaciones espontáneas y las razones y opiniones que pueden influir en la escasa notificación de RAMs por su parte. El estudio revela que es más probable la notificación espontánea por parte de los ciudadanos, cuando se trate de reacciones graves o si existiera preocupación por los síntomas generados por la RAM. Además, otros motivos más altruistas como la contribución a la investigación y al conocimiento, la contribución a la mejora de los fármacos y la prevención del daño en otras personas, también fueron considerados por los pacientes como motivos para notificar RAM. Estas motivaciones pueden clasificarse en: notificar para uno mismo (gravedad, preocupación, problemas), para otros (compartir experiencias, prevenir daños, sentirse responsable) o para la mejora (investigación y conocimiento, hoja de información para el paciente). Asimismo, diferentes características del paciente como género, edad y nivel de educación, tenían influencia en sus motivos para notificar sus RAMs. El Capítulo 3 describe las actitudes de las autoridades nacionales de los participantes en el Programa de la Organización Mundial de la Salud de Vigilancia Farmacéutica Internacional acerca de la notificación ciudadana de sospechas de RAM y del progreso en su implementación. 187 El estudio muestra que la mayoría de los países aceptan notificaciones de sospechas de RAMs de los ciudadanos mediante un sistema oficial diseñado especialmente para ellos, o bien mediante el sistema existente para PS. Las principales razones para no disponer de un Sistema de Notificación de sospechas de RAM para Ciudadanos (SNRC) son las restricciones económicas y la falta de información / educación de los pacientes. Las actitudes acerca de los SNRC son positivas, aunque algunos países temen no poder manejar un aumento de las notificaciones de sospechas. La falta de recursos y la falta de información/educación de los pacientes se destacan como los principales obstáculos para la implementación del SNRC. El Capítulo 4 se centró en el papel de las organizaciones de pacientes para promover la notificación. En el Capítulo 4.1 se estudió el papel de las organizaciones europeas de pacientes como partes interesadas en optimizar la participación del paciente en la farmacovigilancia. Existe un amplio interés en los problemas de seguridad de los medicamentos entre las organizaciones de pacientes. Estas organizaciones parecen tener un papel importante alentando a los pacientes a hablar con sus médicos / farmacéuticos sobre las RAM experimentadas, o ayudándolo a informar las sospechas de RAM a los sistemas de farmacovigilancia. La falta de recursos y apoyo de las Autoridades Nacionales Competentes se consideran las principales barreras para participar en la farmacovigilancia. Por otro lado, una parte importante de las organizaciones parece no tener ninguna actividad relacionada con la farmacovigilancia. Reunir a las partes interesadas en farmacovigilancia con las organizaciones de pacientes podría crear una cultura de notificaciones de sospechas por los pacientes optimizada. De un estudio realizado en una organización de pacientes de pacientes diabéticos (Capítulo 4.2) sabemos que sus miembros mostraron opiniones positivas relacionadas con la farmacovigilancia. En general, a los pacientes asociados les gustaría tener más información sobre las RAMs de sus medicación y tenían mayor interés en disponer de información sobre cómo notificar que los pacientes diabéticos que no formaban parte de la asociación. El capítulo 5.1 se centró en el papel de los PS como agentes activos para mejorar la participación de los pacientes en la farmacovigilancia. El objetivo del Capítulo 5.1 era describir las actitudes y el conocimiento de los diferentes grupos profesionales de Farmacias Comunitarias con respecto a la notificación espontánea de RAM para identificar los factores que puedan influir en la falta de notificación. A pesar de que los PS conocen el sistema de farmacovigilancia, solo un pequeño porcentaje de los profesionales de Farmacia Comunitaria ha informado de RAMs, y aproximadamente la mitad no suele alentar a los ciudadanos a informar sospechas de RAMs. En el Capítulo 5.2, el objetivo fue evaluar a los profesionales de Farmacia Comunitaria como actores en la mejora de la participación de los ciudadanos en la farmacovigilancia y describir sus actitudes en relación con el sistema de farmacovigilancia y la notificación ciudadana de sospechas de RAMs. Las notificaciones de RAMs son fundamentales para la farmacovigilancia, y los informes de los ciudadanos son una contribución significativa a la creación de información útil sobre la seguridad de los medicamentos. Los profesionales de la Farmacia Comunitaria pueden desempeñar un papel importante en la farmacovigilancia notificando directamente o 188 alentando a los ciudadanos. Se deben implementar medidas como estrategias de educación y capacitación continua para superar la falta de información de los ciudadanos y alentar a los profesionales sanitarios a desempeñar un papel activo en la farmacovigilancia, mejorando su nivel de percepción de riesgo y promoviendo una mejor actitud. El Capítulo 6 presenta una discusión general sobre el papel del ciudadano en la farmacovigilancia, brindando recomendaciones surgidas de los resultados de los estudios sobre los diferentes puntos de vista (autoridades nacionales competentes, profesionales sanitarios, organizaciones de pacientes y los propios pacientes) acerca de la participación del paciente en la farmacovigilancia. En conclusión, esta tesis se ha centrado en una visión general de la participación de diferentes partes interesadas en la farmacovigilancia, incluidos los PS, las autoridades nacionales competentes, las organizaciones de pacientes y los propios pacientes. De los resultados proporcionados, surge la necesidad de un desarrollo adicional de medidas dirigidas a los PS, pacientes y a los propios sistemas de farmacovigilancia para mejorar la participación de los ciudadanos en los sistemas de farmacovigilancia.
Vážení čtenáři,S potěšením vám oznamujeme, že po několika měsících intenzivní práce je první anglické číslo Envigogiky na světě – a může být vypuštěno do světa. Envigogika se od roku 2006 postupně stává důležitou platformou pro komunikaci a šíření znalostí v oblasti environmentálního vzdělávání či vzdělání pro udržitelný rozvoj. Dosud byly publikovány "anglické verze" časopisu formou přehledů anglických abstraktů, samozřejmě s několika výjimkami plně anglických textů.Nyní, v roce 2013, jsme pokročili zásadním způsobem kupředu – začínáme publikovat plně anglická čísla časopisu vedle čísel víceméně pouze českých (a slovenských). To je možné zaprvé díky stále vzrůstajícímu počtu autorů: učitelé různých stupňů, kteří se o naše témata zajímají, se jimi také stále více zabývají v praxi. Mají potřebu reflektovat svou činnost, sdělovat si navzájem své zkušenosti; někteří dokonce plánují svůj výzkum tak, aby se pak o jeho výsledky mohli podělit s našimi čtenáři – to vše samozřejmě podporuje rozvoj této oblasti. Naši autoři tak postupně vytvářejí společnou "zásobárnu vědění", a sdělují si informace potřebné pro spolupráci a společné aktivity. Za druhé, a zde je třeba vyjádřit opravdovou vděčnost, nám pomáhají také četní anonymní recenzenti. V procesu nezávislého posuzování (peer-review) na sebe berou část odpovědnosti za publikované články, a také díky jim pak vidíme, jak celková úroveň našich textů postupně roste. Ochota vést tuto (kritickou) diskusi, a vývoj média, kde probíhá, nám pak nyní umožnily vykročit na mezinárodní scénu.Toto první anglické číslo Envigogiky je zaměřeno na environmentální vzdělávání (EV), vzdělávání pro udržitelný rozvoj (VUR), či vytváření obecného povědomí o environmetálních problémech; týká se i jejich širšího kulturního kontextu a politických podmínek ve specificky českém prostředí. S ohledem na udržitelný rozvoj společnosti se soustavně zabýváme jeho bariérami – které brání hlubším změnám ve společenských zvyklostech a pravidlech, životním stylu, nebo eticky podložených přístupech a způsobech rozhodování; soustřeďujeme se na naši oblast expertizy, kde čerstvé myšlenky, metody výuky/učení, nové postupy hodnocení atd. mohou být inspirací pro kritický pohled na systém vzdělávání jako takový. Snažíme se stát součástí mezinárodního společenství EV i VUR, přičemž současně očekáváme jeho podporu; všechny zásadnější změny či inovace jsou totiž založeny na širších diskusích (v našem případě vedených v evropském měřítku), teoretických úvahách, sdílených strategiích a společných iniciativách. A také doufáme v podíl zahraničních kolegů (z dalších zemí střední a východní Evropy jakož i odjinud) na obsahu i přípravě dalších čísel Envigogiky.Během posledních týdnů jsme také usilovali o zlepšení formy časopisu, a tím i jeho postavení mezi časopisy v mezinárodním měřítku. Součástí tohoto vývoje bylo převedení celého obsahu Envigogiky z původního systému (Joomla) do nového, tzv. Open Journal System (OJS) [1] – "otevřeného" systému pro správu a publikování časopisů. Tento systém pomáhá v každé fázi publikačního procesu: od zasílání/přijímání příspěvků, přes recenzní řízení a publikační proces v elektronickém prostředí, až po indexování.Využití OJS znamená pro Envigogiku kvalitativní krok kupředu – nyní se metadata z jednotlivých článků okamžitě načtou do EndNote, Zotera a dalších systémů správy referencí; časopis je již v tuto chvíli indexoán v Google Scholaru, a v nejbližší budoucnosti jej plánujeme zařadit do dalších důležitých databází jako např. DOAJ atd. Ve spolupráci s vydavatelstvím Karolinum Univerzity Karlovy v Praze bude Envigogika také zařazena do databáze CrossRef a každý článek získá své jedinečné číslo DOI.V následujících letech tak bude připraveno několik anglických čísel časopisu, a ty ponesou v názvu pro snadnou orientaci označení "ENGLISH ISSUE". Na základě zkušeností z tohoto období se pak rozhodneme, zda ve vydávání na jedné straně čistě anglických, na straně druhé českých/slovenských čísel pokračovat, nebo zda se v budoucnu vrátíme k číslům dvojjazyčným, například tematicky zaměřeným.Ale nyní se můžete podívat do obsahu tohoto prvního anglického čísla Envigogiky: V textu Jana Činčery si můžete přečíst o hodnocení interaktivní výstavy určené pro středoškolské studenty, která se zaměřuje na globální problémy a zodpovědnost konzumentů. Autor, který sledoval její působení na třech školách, dochází k zajímavému závěru: i když byla výstava úspěšná z hlediska zaujetí studentů a napomohla zvýšení jejich povědomí o daných problémech, někteří studenti ji hodnotili jako manipulativní, zatímco v jiných vyvolala pocit bezmoci. V článku je navržena změna strategie výuky a provádění aktivit týkajících se globálních problémů. Vzdělávací aspekty kurzu Environmentální ekonomie a politiky vyučovaného na Vysoké škole ekonomické v Praze zkoumal Petr Šauer a Martin Zahradník. Výzkum se zaměřil na postoje studentů vůči životnímu prostředí a na jejich hodnocení různých částí kurzu; snažil se odpovědět na otázku, v čem byl pro studenty kurz přínosný, jaké preferovali informační zdroje a jakou roli v jejich přístupu ke studiu sehrál zájem o stav životního prostředí. Autoři dospěli k závěru, že environmentální ekonomii považují za užitečnou jak studenti klasifikovaní jako "environmentalisté", tak i "ne-environmentalisté" (či dokonce "anti- environmentalisté"). V závěru diskutují klíčové faktory pro udržení zájmu studentů a možnosti analýzy tzv. přístupů ke studiu (learning strategies). Mezigeneračními rozdíly v osobním vztahu k přírodě se zabývá Markéta Vacínová a Tomáš Matějček . Sledují žáky a jejich rodiče z hlediska jejich vztahu k přírodě a zjišťují určité rozdíly v jejich osobním přístupu: zatímco žáci dávají přednost "moderním" aktivitám, jejich rodiče praktikují spíše více "tradiční" činnosti. Článek Anny Poláškové poskytuje pohled na environmentální gramotnost a postoje mladých technicky orientovaných českých studentů na farmaceutické fakultě, kteří se připravují na profese mimo oblast ekologie. Autorka věří, že environmentální gramotnost a povědomí univerzitních studentů v technických oborech jsou velmi důležité, protože právě na úrovni manažerů a vedoucích pracovníků vznikají politiky, které jsou více, či méně, šetrné k životnímu prostředí. Zjišťuje převážně pozitivní vztah k ochraně přírody a vzdělávání u těchto více techniky orientovaných studentů a studentek; na druhé straně úroveň environmentálních znalostí získaných během středoškolského vzdělání hodnotí jako v mnoha případech nízkou.V rubrice Informace připomínají Andrew Barton a Jan Vávra konferenci "Naše společná přítomnost (Our Common Present) - Jaké jsou současné výzvy Střední Evropy?", která se konala 24. dubna 2013 se na Filozofické fakultě Univerzity Karlovy v Praze; představují hlavní přednášející, jejich příspěvky a závěry z konference. První z autorů píše též o mezinárodní konferenci "Transdisciplinární výzkum udržitelnosti v Evropě" (23.-24. května 2013, UK), kde byl diskutován tento hraniční prostor ve vědě a byla též formulována doporučení pro Evropskou komisi utvářející budoucí vědecké příležitosti v transdisciplinární oblasti.Přejeme vám inspirativní čteníZa redakci EnvigogikyV Praze 28.8.2013Zvláštní poděkování patří všem, kteří přispěli k procesu publikování na straně vydavatele, včetně Univerzity Karlovy, která bude zajišťovat archivaci Envigogiky a vydávání čísel DOI pro texty v dalších číslech. Redakční tým chce také poděkovat těm, kteří pro tento krok poskytli finanční podporu, zvláště projektu Mezioborová síť spolupráce pro policy development v oblasti udržitelného rozvoje (MOSUR) financovanému Evropským sociálním fondem (ESF OPVK), jehož prostřednictvím jsou vydávána čísla od roku 2011, a v jehož rámci bylo též zahájeno vydávání anglické verze časopisu.[1] OJS je systém tzv. open source software vyvinutý v rámci projektu Public Knowledge Project (http://pkp.sfu.ca), který je financován kanadskou vládou, a který je poskytnut celosvětově všem časopisům – umožňuje jim publikovat formou, tzv. open access, tj. přístup k plným verzím článků není nijak omezen . V současné době jej využívá 12 000 vědeckých časopisů po celém světě. ; Dear readers,We are very pleased to announce that after several months of intense work the first fully English issue of the journal Envigogika is ready to be shared with the community of those interested in the field we strive to systematically cultivate! Envigogika has been an important communication and knowledge-sharing platform on educational topics regarding the environment and sustainability in the Czech- and Slovak-speaking professional community since 2006. English abstracts were previously included, but full texts were available predominantly in Czech and Slovak (with a few exceptions in English).Now, in 2013, the journal is taking a big leap forward by starting publication of additional issues in English alongside the Czech/Slovak issues. This is possible thanks to teachers at various educational levels in the Czech Republic involved in environmental education/ESD who are becoming more active and fostering a dialogue in this field that will support its ongoing development.The number of authors from different disciplinary backgrounds that publish their articles in Envigogika is growing, and some of them even plan their research with regard to our readership. We are happy that these authors thus contribute to a common pool of knowledge, share their experiences "from the field" and provide up-to-date information necessary for joint initiatives. We are also grateful to have numerous anonymous reviewers who are willing to undertake the difficult task of contributing to the quality of the published articles. Thus, we feel that the quality of our articles has been consistently improving since the journal's inception, which has also enabled us to step onto the international stage recently.This first English issue is primarily focused on the specific context of the Czech Republic: not only environmental education (EE) and education for sustainable development (ESD), but also awareness raising and the wider cultural context and political conditions necessary to achieve a transition towards sustainability. We are constantly challenging historically constructed and economically justified barriers to this development that also prevent deeper changes to habits, customs, lifestyles and ethical approaches; we concentrate on our field of expertise where fresh new ideas, teaching/learning methods, assessment techniques etc. could provide inspiration for and a critical view into the educational system per se. Thus, we are endeavouring to become a part of the international ESD community while also anticipating its support; any more profound innovation is based upon broader (in our case, European-wide) discussions, theoretical considerations, shared strategies, and joint initiatives. And we hope to involve colleagues from abroad (from other Central and East European countries, as well as further afield) in future English issues.During past few weeks, we have been working hard towards strengthening the position of the journal internationally and therefore, as part of further developments, we have transferred the content of Envigogika from the original Joomla system to the new Open Journal System (OJS) [1] – an open source journal management and publishing system. OJS assists with every stage of the refereed publishing process, from submissions through to online publication and indexing.For Envigogika, using OJS means a qualitative step forward – now you can immediately download metadata from articles to EndNote, Zotero and other reference management software, it is already indexed in Google Scholar and, in the near future, we plan to add it to other important databases such as DOAJ, etc. In cooperation with Charles University's publishing house Karolinum, Envigogika will also soon be included in the CrossRef database and each article will have a unique DOI.A number of English-only issues will be prepared in 2013 and 2014 and these will be marked "ENGLISH ISSUE" in the volume name for easy identification. Based on our experience from this period, we will decide whether to publish articles based on language (Czech/Slovak vs. English) or whether to produce bilingual (possibly thematic) issues in the future instead.But for now, in this first 2013 English-only issue, you can read about:1) An evaluation of an interactive exhibition for secondary education students, focusing on global problems and consumer responsibility by Jan Činčera. The author comes to an interesting conclusion: even if the exhibition was successful in terms of involving students and increasing their awareness of the problems, it was evaluated as being manipulative by some students while some of the others experienced a feeling of hopelessness. Modification of the exhibition and related activities is proposed in the article.2) Educational aspects of Environmental Economics – a course taught at the University of Economics in Prague for environmentally as well as non-environmentally oriented specialisations – are explored by Petr Šauer and Martin Zahradník. The focus of attention of their research is especially on what aspects of the course the students valued, what benefits they got from the course, how they managed the information resources and what role this played with regards to students' concern for environmental issues. The authors come to the conclusion that the students clustered as both 'environmentalists' and 'non-environmentalists' (or even 'anti-environmentalists') advocate environmental economics as a beneficial part of the curriculum.3) Intergenerational differences in personal relationships to nature are examined by Markéta Vacínová and Tomáš Matějček. They concentrate their research on pupils and their parents on selected aspects of their personal relationship to nature. They discover certain differences between these two groups of respondents in feeling a need to be in the countryside: while parents prefer more "classic" or "traditional" pursuits, the students practice mainly "modern" activities in the countryside.4) Anna Polášková's article offers an insight into the environmental literacy and attitudes of young technically-oriented Czech university students at a faculty of pharmacy in preparation for non-teaching and non-ecological professional careers. The author believes that environmental literacy and consciousness among university students in technical fields is very important, since it is usually among middle managers and executives with technical education that environmentally friendly policies and strategies more or less begin. She found that positive relationships to environmental protection and education in this faculty prevailed; however, the level of environmental knowledge gained from their secondary education seemed to be low in most cases.5) Information texts: Andrew Barton and Jan Vávra report on the proceedings of an academic conference held in Prague in April 2013 called Our Common Present which focused on the array of current challenges facing Central Europe. In addition, Andrew Barton also writes about a workshop on Transdisciplinary Research on Sustainability held in Prague in May in collaboration with the Schumacher Institute for Sustainable Systems, UK.We wish you inspirational reading,The Envigogika editorial teamIn Prague on 28.8.2013With special thanks to those who contributed to the publication process on the part of publisher, including Charles University which has been supportive in the archiving of Envigogika and providing DOI for future issues. The editorial team would, moreover, like to thank all who made this important step possible with financial support obtained via the project Interdisciplinary Sustainable Development Network (MOSUR, OP VK) for all issues published since 2011, including the current English issue.[1] OJS is open source software development by the Public Knowledge Project (http://pkp.sfu.ca) funded by Canadian Government and made freely available to journals worldwide for the purpose of making open access publishing a viable option for more journals. About 12 000 titles of scientific journals are using this system worldwide.
Hushållens bidrag av tvättvatten från textiltvätt till de kommunala avloppsreningsverken uppskattas till ca 2% av det totala volymflödet. Registerdata över kemikalier som används vid tillverkning av textilier/kläder samt analyser av tvättvatten visar att textilfibrer, mikroplastfibrer och många miljöstörande ämnen når våra reningsverk via textiltvätt. Dessa fibrer och kemiska ämnen kan bidra till förorening av avloppsreningsslam som används för gödsling av åkermark eller av vattenmiljö nedströms reningsverken. Ett av Sveriges miljömål är En Giftfri Miljö och dess delmål innefattar bl.a. information om farliga ämnen i varor (Ds 2012:23). Textilier är en av de varugrupper som Miljömålberedningen föreslagit (SOU 2012:38) bli föremål för ett regeringsuppdrag avseende innehåll av farliga ämnen och riskbegränsande åtgärder samt frivillig miljömärkning. I det svenska miljömålsystemet ingår också generationsmål om att materialkretsloppen skall vara så fria från farliga ämnen som möjligt och att våra konsumtionsmönster av varor ska ge så små hälso- och miljöproblem som möjligt även i varornas tillverkningsländer utanför Sverige. Generationsmålet innebär att svensk politik behöver ta hänsyn till den miljö- och hälsopåverkan som svensk konsumtion orsakar i andra länder. EU:s ramdirektiv för avfall (2008/96/EG) har vidare slagit fast en avfallshierarki som sätter återanvändning av uttjänta varor, t. ex. kläder, före materialåtervinning av avfall. Syfte Syftet med denna studie var att undersöka i vilken utsträckning som vattentvätt av fem klädtyper (t-tröjor av bomull med plasttryck, bomullsjeans, arbetsbyxor, fleecetröjor samt allvädersjackor) bidrar till förekomsten av miljögifter i slam samt i utgående vatten från representativt utvalda svenska reningsverk. Utförande Kläder av fem olika klädtyper, enligt specifikation från naturvårdsverket (baserat på en tidigare studie av Swerea) köptes in från affärer i Umeå under januari 2014. Det var 8 st t-tröjor av bomull med plasttryck, 3 st bomullsjeans, 2 st arbetsbyxor, 8 st fleecetröjor samt 3 st allvädersjackor. Kläderna tvättades i en vanlig tvättmaskin 2 gånger efter varandra utan att torka mellan och allt tvättvatten samlades upp. Delprov av tvättvattnet togs ut och analyserades för 126 utvalda ämnena på tre olika laboratorier (Miljökemiska Laboratoriet, Umeå Universitet, Svenska Miljöinstitutet (IVL) och Stockholms Universitet (ACES)). Ämnena var processkemikalier såsom pentaklorfenol, och triklosan, funktionskemikalier såsom ftalater och organofosfater samt oönskade kemikalier såsom dioxiner, klorfenoler och klorbensener. 2 Resultat Studien visar på att det mängdmässigt främst är funktionskemikalier som släpper från kläderna vid tvätt. Det här var väntat då dessa kemikalier är avsiktligt och oftast inte kemiskt bundet till tyget. Processkemikalier avges i mindre mängd och oönskade kemikalier såsom till exempel klorerade fenoler och bensener hittades i väldigt små mängder i tvättvattnet oavsett vilken typ av klädesplagg som tvättats. Vare sig processkemikalierna eller de oönskade kemikalierna borde finnas i plaggen och därför var det väntat att dessa kemikalier inte skulle hittas i samma utsträckning som funktionskemikalierna. Om man ser till detektionsfrekvensen, d.v.s. hur ofta de ämnen som ingår i en ämnesklass påträffas, blir bilden delvis en annan. Mer än 75% av de funktionskemikalier (38 av 50), ca 50% av funktionskemikalierna (26 av 49) och ca. 30% av processkemikalierna (8 av 27) detekterades i tvättvattenproverna. T-tröjor och skaljackorna var de klädtyper som avgav störst mängd kemikalier per kg 47 mg/kg (0.005% w/w) för t-tröjor följt av 23 mg/kg (0.002% w/w) för skaljackor. Jeans, arbetsbyxor och fleecetröjor släppte mycket mindre mängd kemikalier 0.001, 0.001 and 0.0005% vid tvätt till tvättvattnet. De fem klädtyperna släppte alla bisfenol AF, organofosfater, ftalater, formaldehyd, bromerade och klorerade fenoler samt klorerade bensener till tvättvattnet vid de två första tvättarna. Några föreningar som inte kunde detekteras i tvättvattnet var 4 stycken siloxaner, 9 stycken olika aniliner och majoriteten av de 17 dioxinerna och furanerna som ingick i studien. T-tröjor släppte mer textilfibrer (0,85 mg/kg) jämfört med de andra klädtyperna. De andra klädtyperna släppte betydlig mindre fibrer vid tvätt: jeans 0,46 mg/kg, skaljackor 0,02 mg/kg, arbetsbyxor 0,07 mg/kg och fleecetröjor 0,1 mg/kg. Diskussion Om man tar hänsyn till den årliga användningsvolymen av de olika klädestyperna avger t-tröjorna den största mängden kemikalier (469 kg funktionella kemikalier, 0,5 kg processkemikalier och 0,07 kg oönskade kemikalier) vid de två första tvättarna av plaggen. Arbetsbyxor var den klädestyp som släppte minst kemikalier (30 kg funktionella kemikalier, 7 kg processkemikalier och 0,9 g oönskade kemikalier). Ftalater och organofosfater frigjordes i stora mängder från kläderna (302 kg och 7,6 kg) och bidrar med 50% respektive 5% vardera till vad som återfinns i utgående vatten och slam från avloppsreningsverken. Klorfenoler och perfluorerade ämnen frigjordes i betydligt mindre mängder (430 g och 300 g) men bidrar i teorin med mer (167% respektive 223%) än vad som återfinns i utgåendevatten och slam från avloppsreningsverken för respektive grupp, vilket är orealistiskt. Brister i dataunderlaget eller degradering av föroreningar i reningsprocessen kan vara möjliga orsaker till överskattningen. Det är dock klart att tvätt av kläder ger ett betydande bidrag till vad som återfinns i reningsverksvatten och slam. 3 Slutsatser Kemikalier som är förbjudna enligt t ex Reach ska naturligtvis inte förekomma i kläder. Trots det så hittas de ändå ibland vid inspektion. Det är ett stort problem eftersom kemikalierna fortfarande kan vara lagliga att använda i visa länder. Exempelvis är det förbjudet att använda arylaminer inom EU, ändå återfinner vi en av dessa 4,4'-diaminodiphenylmethane i tvättvatten från alla typer av kläder i denna studie. Idag sker produktion av kläder över hela världen och det är svårt att få information om vilka kemikalier som har använts för ett visst plagg. Denna spårbarhet skulle behöva förbättras. I den här studien har vi hittat 72 av 126 föreningar, alla icke-naturliga föreningar, i tvättvattnet. De föreningar som frigjordes i störst mängder till tvättvattnet i den här studien var BPS, ftalater (DBP, BBP, DEHP, DINP, DIDP), DINCH, organofosfater (TPP, TCEP, TCPP, TEHP, TBEP) och formaldehyd. Med hänsyn taget till nettotillförseln av nya kläder kommer den mängden kemikalier på årlig basis som avges från nya kläder som tvättas de två första gångerna att vara betydande. Även om en del av de föreningar som avges från kläderna kommer att brytas ner under behandlingen av avloppsvattnet i avloppsreningsverken så kommer många av dem att hamna i det utgående vattnet eller i slammet. Dessa kommer hamna i recipienten eller där slam används för att tillföra näringsämnen. Fortsatt arbete För att få en ännu bättre bild av hur mycket kemikalier som frigörs från kläder vid tvätt skulle det vara intressant att studera fler klädtyper. Det skulle också vara av intresse att analysera kläderna i sig för att kunna avgöra hur stor andel av det som finns i kläderna som avges vid tvätt, men också vad som finns kvar i kläderna när de så småningom blir textilavfall. Slutligen skulle det vara intressant att genom så kallad "non-target analysis" av både kläder och tvättvatten få veta vilka andra föreningar som förekommer i både kläder och tvättvatten. Rätt använt skulle "non-target anaysis" kunna fånga upp ett brett spektrum av kemikalier och ge en "totalbild" av substansflödet från textilier, via tvättvatten och reningsverk, till olika recipienter. ; Water from household laundry has been estimated to make up about 2% of the total volume flowing into municipal wastewater treatment plants (WWTPs). Records of the chemicals used in the manufacture of textiles/clothing and analyses of both washed clothes and laundry wastewater indicate that a large number of environmentally harmful substances can potentially reach treatment plants. These substances, including fibers and micro plastics fromlaundry, may contribute to the pollution of sewage sludge used for fertilization of arable land, or pollute the receiving waters downstream of wastewater treatment plants. Textiles are one of the groups of consumer goods that the Environmental Objectives Committee proposed (SOU 2012: 38) be subject to a government mandate regarding the use of hazardous chemicals, environmental risk reduction measures and voluntary eco-labeling. The government has also decided (Ds 2012: 23) on interim measures aimed at removing toxic material from the environment, including providing information on hazardous substances in clothing. The Swedish environmental objectives system also includes the so-called "Generation target", that states that material life cycles should be as free as possible from hazardous substances and that consumption of goods should produce as few health and environmental problems as possible, including in all the countries where they were manufactured. The Generation target means that the Swedish government needs to take into account environmental and health impacts that Swedish consumption may cause in other countries. The EU Waste Framework Directive (2008/96 / EC) defines a waste hierarchy that puts the recycling of old products, such as clothing, before the recycling of waste. This study may inform those working on developing such directives. Aim The purpose of this study was to examine the extent to which laundering of five types of clothing (cotton t-shirts, cotton jeans, work trousers, fleece sweaters and weatherproof jackets) contributes to the presence of toxic pollutants in sludge and effluent water from a representative sample of treatment plants. Experimental The choice of clothing was based on the study "Kartläggning av kemikalieanvändning i kläder" (Swerea IVF, Report 09/52) and were purchased in Umeå during January 2014. The different categories of clothing were washed twice in a washing machine, without drying them in between and all wastewater was collected from the washer. Immediately after washing, samples of this water were transferred into 2 L glass containers and were analyzed for 126 compounds by three different laboratories (Miljökemiska Laboratoriet, Umeå Universitet, Svenska Miljöinstitutet (IVL) och Stockholms Universitet (ACES)). 5 Results The results show that the main types of chemicals that were released when the clothing was washed, regardless of the type of clothing, were process and functional chemicals. This was expected since functional chemicals are added to the garment and are usually not chemically bonded to the fabric, whilst the process chemicals should not be present in the final product at all. Chemicals belonging to the group unwanted chemicals were released in very small amounts to the wastewater whatever type of clothing washed. The functional chemicals represented 30 % of the analyzed target compounds but accounted for up to 99% (for t-shirts) of the release when the clothing was washed. The lowest contribution of functional chemicals to the total release of chemicals was from weatherproof jackets. Process chemicals dominated those released from weatherproof jackets (90%) and fleece sweaters (72%); for working pants, the contribution was 41%. The unwanted chemicals were present in much lower amounts in the laundry wastewater than the functional and process chemicals: they represented 1% or less of the chemicals detected. T-shirts is estimated to release the largest amount of chemicals (469 kg functional chemicals, 0.5 kg process chemicals and 0.07 kg unwanted chemicals) based on the yearly net supply and the first two washing cycles. Fleece sweaters released the least amount of chemicals; 1.8 kg functional chemicals, 2.9 kg process chemicals and 3 g unwanted chemicals. Phthalates, DINCH (a phthalate substitute), bisphenols, formaldehyde, and organophosphates were the groups of chemicals estimated to be released in largest amounts from the five types of clothing included in the study, contributing 47%, 25%, 12%, 12%, and 3%, respectively, to the total amount. Based on the yearly net supply of clothing included in this study, the estimated release of textile fibers varies between 100 kg for fleece sweaters up to 8,500 kg for t-shirts. T-shirts released 0.85 mg fibers per kg, jeans released 0.46 mg/kg, weatherproof jackets 0.02 mg/kg, working pants 0.07 mg/kg and fleece sweaters 0.1 mg/kg. Discussion Phthalates and organophosphates were estimated to be released in large amounts (302 kg and 7.6 kg) contribute with 50% and 5% respectively to the amounts found in effluents from wastewater treatment plants. Chlorophenols and perfluorinated compounds were estimated to be released in very low amounts (430 g and 300 g respectively). This is however still more, 167% and 223% respectively, than what is found annually in the effluents and sewage sludge of all Swedish WWTPs. The estimated contribution to sewage sludge for the different compound classes was far higher than the calculated contribution to effluent. The estimation produced a contribution figure of over 100% for some compound groups. Short chain chloroparaffins and chlorophenols were estimated to contribute to the amount found in sewage sludge to such a large degree that it exceeded what is actually found in the sewage sludge. Chlorophenols are distributed between both effluent and sewage sludge, but reference data was only found for sludge, so this could be the reason for the overestimation of the amount that ends up in the sewage sludge. It can also not be excluded that the selection of clothing was not representative of what is on the market. 6 Conclusions Chemicals that are banned according to legislation such as Reach should, in principle, not be present in clothing. Even so, they are sometimes found during inspections of manufacturing facilities and analyses of clothing. This is a large problem since the use of a chemical can be banned in some countries but not in others. Arylamines are, for example, forbidden within the EU, but one of those 4,4'-diaminodiphenylmethane could still be detected in all types of clothing. Now, the clothing that we wear comes from all over the world, and it is difficult to find information on which chemicals have been used in its production since that can take place in many different countries. This tractability needs to be improved. In this study, we detected 72 out of 126 compounds that are non-naturally occurring compounds, in the laundry wastewater. Among the compound groups that could not be detected were anilines, triclosan, triclocarban, and siloxanes. The compounds released in large amounts into the laundry wastewater in this study were the process chemical bisphenol S (BPS), and the functional chemicals phthalates (DBP, BBP, DINP, DIDP), DINCH, organophosphates (TPP, TCEP, TCPP, TEHP, TBEP) and formaldehyde. Considering the net supply of new clothing to Sweden, the estimated annual contribution of the release of such compounds from new clothing being washed for the first time will be substantial. Even though some of these chemicals will be degraded during the treatment process in the WWTP, many of them will end up in effluent or sewage sludge and, to different degrees, contribute to the compounds that risk ending up in WWTPs or where nutrients are recycled from sewage sludge. Future work To obtain a better picture of the volume of chemicals flowing to the WWTPs and, potentially, the environment, originating from the laundering of clothing, it would be of interest to study the release of chemicals from a broader range of clothing types. It would also be interesting to include analysis of the fabric to see what proportion of chemicals are released during laundry, and what proportion remain and are then potentially released during later washing or enter the textile waste stream. It would also be of great interest to carry out non-target analysis on both the textiles and the wastewater to form an even broader picture of which chemicals are present in the textiles and the wastewater.
Las grandes crisis económicas imponen una sensación de caos e incertidumbre. No sólo en términos puramente económicos, sino también en la esfera política. Las observaciones sobre la estructura de poder internacional suelen verse especialmente afectadas por este tipo de avatares. Un buen ejemplo es el de Martin Jacques, autor del libro When China Rules the World: The End of the Western World and the Birth of a New Global Order. En un artículo para el periódico The Guardian, Jacques señalaba lo siguiente: "We have entered one of those rare historical periods that is characterised by a shift in global hegemony from one great power to another. The last such was between 1931 and 1945, and marked the end of Britain's financial ascendancy and its replacement by that of the United States…This new period is marked by the rise of China and the decline of the US."(1)En su argumento, la Crisis Económica habría instalado ahora sí, después de tanto que han pronosticado los analistas, la transición de poder entre China y Estados Unidos, etapa que sería análoga a la de 1931-1945, donde el gran evento fue la transición entre Estados Unidos y Gran Bretaña. Esta línea de razonamiento tiene mucho de sentido común. No sólo porque no es una idea descabellada, sino porque el Hombre tiene esa extraña necesidad de pensar que vive en tiempos importantes, de cambio, donde se juega el destino del mundo. El problema es que esto no suele ser cierto y que el sentido común no es siempre la mejor herramienta para comprender los grandes patrones de la política internacional. La tesis de Jacques es incorrecta, histórica y teóricamente. No hemos entrado en tal período; pero además, y este es el punto importante del presente artículo, las crisis económicas no tienen la capacidad de generar tendencias de largo plazo en la estructura de poder entre grandes potencias.En primer lugar, la utilización de ese ejemplo histórico para iluminar la actualidad de las relaciones sino-estadounidenses no es en lo absoluto acertada. Para 1900 Estados Unidos superaba a Gran Bretaña en todas las variables que Paul Kennedy considera que representan el potencial de un estado –i.e., población; porcentaje de población urbana; niveles per cápita de industrialización; producción de hierro y acero; consumo de energía; ratios de producción de manufactura, inter alia. La transición se habría dado alrededor de los 1900s.(2)Según Goldman Sachs, China podría superar en términos absolutos a Estados Unidos recién para el 2030. Pero aún siendo esto posible (y para aceptarlo hay que obviar los claros problemas de realizar esta suerte de futurología) las dos economías podrían ser comparables en tamaño, pero no en composición. China tiene a gran parte de su población viviendo en la pobreza del campo. La ralentización de las tasas demográficas se empiezan a hacer visibles, amenazando las impresionantes cifras de crecimiento que hasta el momento mantiene. A su vez, como señala Joseph Nye: "Assuming Chinese growth of 6 per cent and American growth of only 2 per cent after 2030, China would not equal the US in per capita income until sometime in the second half of the century." Este no es un tema menor, ya que el ingreso per cápita es lo que designa la "sofisticación" de una economía. Pudiendo influir, por ejemplo, en los gastos en armamento.(3) Ninguna crisis económica puede sustituir tales deficiencias.Lo cierto es que los movimientos verticales en la cima de la jerarquía internacional, no sólo entre un estado hegemónico y otro contendiente, sino también entre las potencias medias, no son el resultado de eventualidades transitorias -como un cataclismo económico, pero en general cualquier fenómeno disruptivo en las relaciones internacionales. En su ya clásico estudio sobre las transiciones, A.F.K. Organski y Jacek Kugler argumentaban que: "…the major source of power for a nation is its own socioeconomic and political development."(4) Los procesos que llevan a los estados a la cúspide del orden derivan de largos desarrollos internos, como el que sufrió Estados Unidos desde mediados del siglo XIX en adelante. Las placas tectónicas del poder internacional se están moviendo, pero no a causa de la crisis económica. En este sentido, la opinión de Jacques, muy extendida en los últimos años, es errónea.Por otra parte, los patrones de ascenso y descenso no suelen ser significativamente trastornados por eventualidades como las crisis económicas. La crisis de 1929 golpeó a Estados Unidos más que a nadie. Sin embargo, años más tarde, ese mismo país llegaría a tener un PIB que ocupaba aproximadamente la mitad de la economía global. Más llamativo es el caso de Alemania, a quien la Primera Guerra y la severa crisis de los 1930s no desviaron por mucho tiempo de su senda de crecimiento.Ahora bien, ¿quiere esto decir que tales fenómenos no tienen ningún rol en la política entre potencias? La respuesta es un rotundo no. Podemos pensar en dos tipos de efectos que acarrean las crisis, económicas o no, a escala global: a) poner sobre el tapete los procesos de ascenso y descenso, y b) generar cambios psicológicos en la política internacional.El primer punto es sencillo de comprender. Cuando el orden internacional se encuentra estable, las consideraciones del poder suelen permanecer constantes. Cuando el caos y la incertidumbre reinan, las interpretaciones cambian súbitamente. El Imperio Español de Felipe II, heredero del todopoderoso Carlos V, Emperador del Sacro Imperio Romano Germánico, debería esperar a la derrota de la Armada Invencible a manos de Inglaterra para comprender que su capacidad de poder para unificar Europa bajo su mando no era suficiente y venía en descenso (aún así, España no lo entendería completamente hasta la Paz de los Pirineos en 1659). En un ejemplo más reciente, no fue sino hasta después de la Primera Guerra (y en algunos sentidos de la Segunda) que se entendió que el lugar de Gran Bretaña debía ser ocupado por Estados Unidos; aún si las capacidades de poder decían otra cosa desde los 1900's. El quid de la cuestión es que los grandes cataclismos agitan las interpretaciones de los movimientos verticales en el sistema internacional.En una columna de opinión del Canciller de Brasil Celso Amorim del martes de la corriente semana, se vislumbra tal fenómeno. Según el Sr. Amorim: "Countries like Brazil, China, India, South Africa and a few others are the "new kids on the block" among global players that shape international relations…The financial crisis highlighted even more the coming of age of new actors."(5) Las crisis aparentan desvelar patrones de ascenso y descenso. Esto es especialmente cierto si el contraste de sus consecuencias salta a los ojos –la situación actual de Europa vis-à-vis la de las potencias medias y China es un buen ejemplo.El segundo punto vincula al anterior con la formulación de la política exterior estatal. Aún si como ya se mencionó, las crisis no modifican seriamente la estructura del poder, las interpretaciones de las mismas pueden derivar en cambios importantes en las políticas exteriores. Desde luego que la asertividad del artículo de Amorim ilustra el punto, pero mucho más directamente lo hace la iniciativa turco-brasileña de mediar entre Irán y la comunidad internacional, sin siquiera consultar a Estados Unidos, Europa o China. La posición de China, más confiada y en cierta medida ofensiva, en temas que van desde la revaluación del renminbi a asuntos estratégico-militares, es también el resultado de este tipo de cambios psicológicos. A ojos chinos, la crisis es la confirmación de que, ahora, China puede decir que no.(6) A su vez, no debería extrañar si el rol internacional de la Unión Europea declina en los próximos años. Particularmente, porque el revés ideológico que vendrá de la mano del cataclismo económico de los últimos meses (y que aún no ha terminado) va a generar un retraimiento de la Unión Europea como actor global. Pero esto responde a cambios psicológicos y no de poder. Las interpretaciones son simplemente, y perdónese la redundancia, interpretaciones. Por lo tanto son enteramente subjetivas. Un estado puede entender que a partir de la crisis ha quedado en una posición de poder que lo legitima para actuar con más asertividad en el plano internacional, cuando en realidad esto no concuerda con el verdadero poder del mismo (el ejemplo de Brasil y Turquía es inmejorable aquí). Esto es lo que Charles Doran llama "power-role gap"; es decir: un desfasaje entre el rol de un estado en la política internacional y su verdadero poder –que es la herramienta básica para actuar en el mundo. Los problemas que este tipo de situaciones acarrean son muchos (para Doran son los grandes culpables de las guerras sistémicas), pero no pueden ser tratados hoy.La Crisis Económica con la que la política internacional aún convive no ha modificado -ni puede modificar- la estructura de poder en el sistema. Tampoco ha descarrilado los patrones de ascenso y descenso de mediano y largo plazo. Si China, India, Brasil y Turquía llegan a la cúspide del orden internacional, y si Estados Unidos, la Unión Europa y Japón quedan relegados unos escalones más abajo, no va a ser la consecuencia de una crisis particular -económica o no- sino el resultado de procesos internos de crecimiento de largo plazo. El observador de la política internacional, no obstante, debería estar atento a los pequeños terremotos, esencialmente de interpretación y psicología del poder, que pueden generarse en el corto plazo.(1) Jacques, Martin, "The great shift in global power just hit high gear, sparked by a financial crash," The Guardian, 20 de Abril de 2009.(2) Kennedy, Paul, The Rise and Fall of Great Powers, Vintage Books, New York, 1987.(3) Nye, Joseph S., "China's Century is Not Yet upon Us," Financial Times, 19 de Mayo de 2010.(4) Organski, A.F.K., y Jacek Kugler, The War Ledger, University of Chicago Press, Chicago, 1980, p. 24.(5) Amorim, Celso, "Let's Hear From the New Kids on the Block," The New York Times, 14 de Junio de 2010.(6) Las consecuencias psicológicas de la crisis en las relaciones sino-estadounidenses van a ser tratadas a fondo en las próximas semanas. *Master en Estudios Internacionales, Universidad Torcuato di TellaBuenos Aires, Argentina. Profesor Universidad ORT Uruguay
The enthusiasm in the Tahfidz House (TH) education program especially for children shows an increasing trend in Padang, a modeling city in developing Islāmic character for children. The purpose of this study was to investigate the Tahfidz House program trends development in early childhood in Padang. This study uses qualitative methods with data collection tools, namely inter- views, direct observation, and document analysis. The results showed that: First, the Tahfidz House program attracted public interest because it offered dimensions of character formation such as in- creasing Intelligence Quotient, Emotional Quotient, and Spiritual Quotient. Second, there is a theo- logical reason in the landscape of local people to think that the Qur'an offers a blessing concept in our lives. Third, Tahfidz House existences as non-formal education has two dominant affiliations, namely pure education and based on market interests or capitalization. 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