Suchergebnisse

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

Backhaus examines urban multilingualism in the linguistic landscape of Tokyo, the capital city of Japan. In this monograph, the linguistic landscape is seen as a sub-discipline of sociolinguistics. The significance of this monograph to linguistic landscape research is that it represents the first comprehensive approach tackling multilingualism in the linguistic landscape and overcoming a range of methodological problems facing former studies. In this sense, Backhaus's approach in data collection and analysis may help linguistic landscapers and researchers to undertake research in multilingualism in the linguistic landscape. The current work comprises acknowledgements, a foreword by Bernard Spolsky, six chapters, an appendix, references, and an index. While the first three chapters represent an introduction and theoretical background, the fourth chapter in turn paves the way for the application of an empirical study in Tokyo's linguistic landscape, applied in chapter five.That chapter one discusses the examination of written language in the public space of metropolises is the bulk of Backhaus's work. In this respect, the author (p.1) refers to previous studies such as Halliday (1972), who considers the city not only a place of talk, but also a place of writing and reading. At the same time, this work focuses on 'urban language contact in the written medium: the languages of the signs'. Backhaus (p.1) holds:Every urban environment is a myriad of written messages on public display: office and shop signs, billboards, and neon advertisements, traffic signs, topographic information and area maps, emergency guidance and political poster campaigns, stone inscriptions, and enigmatic graffiti discourse.The author maintains that these messages contribute to the making of the linguistic landscape of any given place.In chapter two, Semiotic Background and Terminology, Backhaus gives an introduction to the main features of language use on signs, arguing that the examination of multilingualism on signs in the public space differs from other modes of communication in written and spoken contexts. In addition, the writer discusses different definitions and interpretations of the term linguistic landscape and senses and types of the term 'sign'. After Itagi and Singh (2002), the author (p.10) draws a distinction between the noun 'linguistic landscape' and the gerund 'linguistic landscaping'. While the former refers to 'the planning and implementation of actions pertaining to language on signs', the latter relates to 'the result of these actions'. Throughout his monograph, Backhaus maintains a distinction between these two terms as cited above. As maintained by Backhaus (p.12), only the paper introduced by Landry and Bourhis (1997) established this field of study as a coherent discipline, even though several previous studies employed linguistic landscape research. This is mainly apparent in Backhaus's expansion upon the definition of survey items suggested by Landry and Bourhis (1997). In chapter three, Previous Approaches to the Linguistic Landscape: An Overview, Backhaus gives a comprehensive overview of previous linguistic landscape studies conducted in different urban settings, including Brussels (Tulp, 1978), Montreal (Monnier, 1989), Paris and Dakar (Calvet, 1990,1994), and Lira, a town in Uganda (Reh, 2004). In light of these studies, the author notices that the language policy of the state does not indicate which code(s) prevail(s) in the public space, whose language(s) is /are mainly manifested in language practices on nonofficial signs. The author also discusses the methodological issues followed in the above studies to arrive at a congruent methodological framework aiming at examining multilingualism from a sociolinguistic point of view.In the light of the methodology followed in the abovementioned studies, Chapter four outlines the main concerns that envelope the sociolinguistics of the linguistic landscape. Interestingly, the chapter aims to bridge the gap between theory and practice by introducing three research questions aiming at directing the current work. These research parameters include linguistic landscape by whom, for whom, and the general language situation. To accomplish this study, the writer applies both qualitative and quantitative procedures while gathering and analysing data. According to the writer, this chapter attempts to find a coding scheme suitable for carrying out a sociolinguistic study in the linguistic landscape and devoid of methodological problems.In chapter five, the author (p.64) introduces a frame for studying the linguistic landscape and applies a fine-grained coding scheme to a corpus of signs. According to Backhaus, a sound data collection procedure requires two conditions: the determination of the geographical limits of the survey area and the unit of analysis. Backhaus investigated the linguistic landscape of 29 survey areas of the Yamanote Line, a circular railway line connecting a number of major city centres in Tokyo. These stations represent a multi-layered picture of the city centre in the sense that they include very busy and less crowded districts. The boundaries of each survey area were specified as consisting of an area located between the traffic lights of two consecutive intersections , wherein the poles of traffic lights represent the end of any given survey area. The survey items were also thoroughly defined (p.66):A sign was considered to be any piece of written text within a spatially definable frame. The underlining definition is physical, not semantic. It is rather broad, including anything from the small handwritten sticker attached to a lamp-post to huge commercial billboards outside a department store. Items such as push and pull stickers at entrance doors, lettered foot mats, or botanic explanation plates on trees were considered signs, too.In analysing data collected, the first step is to categorise countable items into monolingual and multilingual signs. Backhaus has excluded monolingual Japanese signs from data collected because he wants to examine urban multilingualism in Tokyo. A sign will be considered multilingual if it contains two languages or more, say Japanese and English (p.67). Backhaus presents a congruent methodology to study the linguistic landscape by introducing research parameters and analytical categories. These research questions include 'linguistic landscaping by whom?, linguistic landscaping for whom?, and linguistic landscape quo vadis?'. These guiding questions are analysed according to nine criteria: languages contained, combinations, top-down and bottom-up forces, geographic distribution, code preference, part writing, visibility, idiosyncrasies, and layering (p.65).In chapter six, the writer closes his book by summarising the findings of the Tokyo sample, which are guided by the questions cited above. It reveals that nonofficial agencies are almost the main responsible for the majority of multilingual signs in the linguistic landscape of Tokyo, whereas official forces participate in the construction of multilingualism on signs by less than 30 per cent. The presence of complete and partial translations and transliterations on signs is very useful for the readers from the foreign and Japanese populations. It was noticed that English is generally confined to slogans, titles, and business names, while Japanese relates to more specific information. The general linguistic situation reveals the impact of language interference from Japanese into English, which is apparent in the number of linguistic idiosyncrasies noticed in the linguistic landscape. In comparing the older and newer versions of signs, there is a noticeable preference toward the use of foreign languages at the expense of Japanese, which shows signs of multilingualism in Tokyo's linguistic landscape. However, Japanese will be the predominant language at least in the near future. As pointed out throughout, Backhaus presents a congruent methodological approach, which has added new dimensions to the existing field of linguistic landscape. More specifically, Backhaus identifies three guiding research questions: Linguistic Landscape by whom? Linguistic landscape for whom? Linguistic landscape quo vadis?. At the same time, his definition of the unit of analysis as described above contributed greatly to linguistic landscape research. Although Backhaus relies on former studies, Backhaus has created analytical categories neglected by previous studies, especially linguistic idiosyncrasies, and uses his own terminology, particularly 'part writing' with its main types adopted from the field of musicology: homophonic, mixed, polyphonic, monophonic signs. The same notions with the exception of monophonic signs have been implemented by Reh (2004), but the terminological designations are different. I wonder why Backhaus uses the term 'polyphonic signs', which might be replaced by code mixing or switching in that it may be mainly subdivided into intra-sentential code-switches and inter-sentential code-switches. This work also counts on the observations made by Scollon and Scollon (2003), especially those on code prominence and layering. For example, code preference as an analytical category in Backhaus' quantitative study relies on placement and size in case that there is a conflict, font size outweighs order. As far as my current project is concerned, the relevance of this work comes from the methodological considerations provided, which will help to expand upon Backhaus' paradigm to apply in the linguistic landscape of urban Jordan. In other words, we will adapt and build upon this methodological framework to devise a coding scheme suitable for the linguistic landscape of Jordanian cities.

Does a man who knits demonstrate courage? The question refers to the meanings attributed to knitting, which has traditionally been perceived as a female occupation performed in private space. In this article, referring to the past and the analysis of contemporary craft practice, I describe the process of deconstruction in this area. I am particularly interested in men knitting in public. The aim of my considerations is to analyze the difference between the meaning of what is male and female in knitting, and between hegemonic practice and subversive acts of deconstruction. ; Czy mężczyzna, który robi na drutach, wykazuje się dziś odwagą? Tak sformułowane pytanie odsyła do znaczeń przypisywanych dzierganiu, tradycyjnie postrzeganemu jako zajęcie kobiece, wykonywane w przestrzeni prywatnej. W ramach prezentowanego artykułu, odwołując się do przeszłości oraz w oparciu o analizę współczesnych praktyk rękodzielniczych, opisuję proces dekonstrukcji dokonujący się w tym obszarze. Szczególną uwagę poświęcam analizie aktywności mężczyzn, którzy robią na drutach publicznie, naruszając tym samym stabilność znaczeń rozpiętych pomiędzy tym, co męskie i niemęskie, pomiędzy praktyką hegemoniczną i subwersywnymi aktami jej kwestionowania. ; e.kepa@uwb.edu.pl ; Instytut Studiów Kulturowych, Uniwersytet w Białymstoku ; Anderson Eric (2015), Teoria męskości inkluzywnej, transl. Piotr Sobolczyk, "Teksty Drugie", no. 2, pp. 431–444. ; Anderson Eric, McGuire Rhidian (2010), Inclusive Masculinity Theory and the Gendered Politics of Men's Rugby, "Journal of Gender Studies", vol. 19, issue 3, pp. 249–261. ; Arcimowicz Krzysztof (2015), Współczesny ideał męskiego ciała – wybrane aspekty problematyki, "Acta Universitatis Lodziensis. Folia Sociologica", no. 55, pp. 57–76. ; Avramsson Kristof (2016), Men Knitting: A Queer Pedagogy, Faculty of Education, University of Ottawa, Ottawa, https://ruor.uottawa.ca/handle/10393/34500 [access 21.01.2019]. ; Barad Karen (2003), Posthumanist Performativity. Toward an Understanding of How Matter Comes to Matter, "Signs. Journal of Women in Culture and Society", vol. 28, issue 3, pp. 801–831. ; Bem Lipsitz Sandra (2000), Męskość i kobiecość. O różnicach wynikających z płci, transl. Sylwia Pikiel, Gdańskie Wydawnictwo Psychologiczne, Gdańsk. ; Boria Louis (2018), Men in the Knitting Community, https://www.youtube.com/watch?time_continue=31&v=YWhNevDVdcU [access 22.06.2018]. ; Boria Louis, https://www.brooklynboyknits.com/media [access 21.05.2018]. ; Brickell Chris (2005), Masculinities, Performativity, and Subversion, "Men and Masculinities", vol. 8, issue 1, pp. 24–43. ; Brown Jocelynn (2018), Handmade: 'Brooklyn Boy Knits' His Way to Prosperity, "The Detroit News", 01.26, https://eu.detroitnews.com/story/opinion/columnists/jocelynn-brown/2018/01/25/brooklynboy-knits/109815634/ [access 21.06.2018]. ; Butler Judith (2007), Akty performatywne a konstrukcja płci kulturowej. Szkic z zakresu fenomenologii i teorii feminizmu, transl. Marek Łata, [in:] Mieczysław Dąbrowski, Robert Pruszczyński (eds.), Lektury inności, Elipsa, Warszawa, pp. 25–35. ; Butler Judith (2008), Uwikłani w płeć. Feminizm i polityka tożsamości, transl. Karolina Krasuska, Wydawnictwo Krytyki Politycznej, Warszawa. ; Claßen-Büttner Ulrike (2015), Nalbinding – What in the World Is That? History and Technique of an Almost Forgotten Handicratf, Books on Demand, Norderstedt. ; Collier Futterman Ann (2011), The Well-Being of Women Who Create With Textiles: Implications for Art Therapy, "Art Therapy. Journal of the American Art Therapy Association", vol. 28, issue 3, pp. 104–112. ; Connell Raewyn (2013), Socjologia płci. Płeć w ujęciu globalnym, transl. Olga Siara, Wydawnictwo Naukowe PWN, Warszawa. ; Connell Raewyn W., Messerschmidt James W. (2005), Hegemonic Masculinity: Rethinking the Concept, "Gender and Society", vol. 19, no. 6 (December), pp. 829–859. ; Craftivist Collective, https://craftivist-collective.com [access 28.02.2017]. ; Drutozlot, http://drutozlot.pl ; Dusselier Jane (2005), Gendering Resistance and Remaking Place: Art in Japanese American Concentration Camps, "Peace & Change. A Journal of Peace Research", vol. 30, pp. 171–204. ; Eidson Wendy (dir.) (2006), Real Men Knit, Unconfined Mind, USA. ; Graves, C. M., Jr. (2008), "Early Nalbinding: Stitches of the Tarim Mummies". Workshop Given at Kings College 2008, http://www.geocities.ws/ld_tadhg/Classes/BasicNaalbinding01.pdf [access 29.08.2018]. ; Haveri Minna (2013), Urban Knitting – the Soft Side of Street Art, "Synnyt – Taiteen tiedonal", no. 2, pp. 1–19. ; Herudzińska Małgorzata (2015), Męskość na manowcach? (Nie)męski mężczyzna w opiniach mężczyzn, [in:] Małgorzata Olejarz, Emilia Paprzycka, Sylwia Słowińska (eds.), "Dyskursy Młodych Andragogów", no. 16, Wydawnictwo Uniwersytetu Zielonogórskiego, Zielona Góra, pp. 293–309. ; Kępa Ewa (2016), Wydziergać siebie i świat. Bombardowanie włóczką jako zjawisko społeczno-kulturowe, "Ars Inter Culturas", no. 5, pp. 241–252. ; Kępa Ewa (2017), Dzierganie alternatywne. Knitting graffiti jako twórcza praktyka konstruowania rzeczywistości społecznej, "Kultura Współczesna", no. 4, pp. 151–165. ; Kluczyńska Urszula, Wojnicka Katarzyna (2015), Wymiary męskości, "InterAlia. Pismo poświęcone studiom queer", no. 10, pp. 1–6, http://www.interalia.org.pl/media/10_2015/InterAlia_10_2015_wymiary_meskosci.pdf [access 21.09.2018]. ; Kokko Sirpa (2009), Learning Practices of Femininity Through Gendered Craft Education in Finland, "Gender & Education", vol. 21, issue 6, pp. 721–734. ; Latif Anam (2013), Men are Getting Hooked on Knitting and the Craft Culture is Catching up, "National Post", 9.08, https://nationalpost.com/life/men-are-getting-hooked-on-knitting-andthe-craft-culture-is-catching-up [access 2.02.2019]. ; Leslie Amoroso Catherine (2007), Needlework Through History: An Encyclopaedia, Greenwood Press, Westport–Connecticut–London. ; Leszczyńska Katarzyna, Dziuban Agata (2012), Pomiędzy esencjonalizmem a konstruktywizmem. Płeć (kulturowa) w refleksji teoretycznej socjologii – przegląd koncepcji, "Studia Humanistyczne AGH", vol. 11(2), pp. 13–34. ; Loesberg Jesse, Listen to Yarn Boy, http://yarnboy.com/audio/ [access 12.02.2019]. ; Maddock Angela (2014), Knitting and Well-being, "Textile. The Journal of Cloth and Culture", vol. 12, issue 1, pp. 34–57 ; Malcolm-Davies Jane (2018), Knitting Virtual Tribes Together: New Audiences for Cultural Objects, [in:] Florence Heri-Tech – The Future of Heritage Science and Technologies, IOP Conference Series: Materials Science and Engineering, 364, http://iopscience.iop.org/article/10.1088/1757-899X/364/1/012031/pdf [access 21.01.2019]. ; Mertz Teo (2014), Men's Knitting. Is it 'the New Yoga'?, "The Telegraph", 1.09, https://www.telegraph.co.uk/men/thinking-man/10552983/Mens-knitting-is-it-the-new-yoga.html [access 23.09.2018]. ; Morneau Ann (2015), Knitting Takes Balls: Masculinity and the Practice of Knitting, Pauline Jewett Institute of Women's and Gender Studies, Carleton University, Ottawa, https://curve.carleton.ca/7d526423-d9d2-41dc-86cb-e0140700916f [access 21.06.2018]. ; Parker Rozsika (2010), Subversive Stitch. Embroidery and the Making of the Feminine, I.B. Tauris, London–New York. ; Pentney Beth Ann (2008), Feminism, Activism, and Knitting: Are the Fibre Arts a Viable Mode for Feminist Political Action?, "Thirdspace. A Journal of Feminist Theory & Culture", vol. 8, issue 1, http://journals.sfu.ca/thirdspace/index.php/journal/article/view/pentney/210#3back [access 14.02.2019]. ; Potępa Maciej (2014), Dlaczego dzierganie może być męską pasją?, 22.05, http://www.maciekdzierga.pl/dlaczego-dzierganie-moze-byc-meska-pasja/ [access 22.12.2018]. ; Riley Jill, Corkhill Betsan, Morris Clare (2013), The Benefits of Knitting for Personal and Social Wellbeing in Adulthood. Findings from an International Survey, "British Journal of Occupational Therapy", vol. 76, issue 2, pp. 50–57. ; Roemer Robin (2017), Knitting in 21st Century America: The Culture and Ideology of Knitting Groups in Rural Oregon, "Honors Senior Theses/Projects", no. 136, Western Oregon University, https://digitalcommons.wou.edu/honors_theses/136 [access 12.10.2018]. ; Sagona Claudia (2018), Two-Needle Knitting and Cross-Knit Looping: Early Bronze Age Pottery Imprints from Anatolia and The Caucasus, "Oxford Journal of Archaeology", vol. 37(3), pp. 283–297. ; Sallee Rosemary L. (2016), Femmage and the DIY Movement: Feminism, Crafty Women, and The Politics of Gender Performance, Albuquerque, The University of New Mexico, New Mexico. Electronic Theses and Dissertations at UNM Digital Repository: http://digitalrepository.unm.edu/amst_etds/48 [access 24.09.2018]. ; Schippers Mimi (2007), Recovering the Feminine Other: Masculinity, Femininity, and Gender Hegemony, "Theory and Society", no. 36, pp. 85–102. ; SF Men Knit (2017), SF Men Knit Pride Blanket Project, 30.07, https://www.sfmenknit.us/singlepost/2017/07/30/SF-Men-Knit-Pride-Blanket-Project/ [access 20.06.2018]. ; SF Men Knit (2018), Not just for your granny — these dudes started a men's knitting club, 1.10, https://www.brut.media/us/news/welcome-to-the-men-s-knitting-club-7e7e47e0-7881-4252-afe4-cfd14f89df41 [access 15.12.2018]. ; The Straight Male Knitter, https://thestraightmaleknitter.blogspot.com/ [access 22.12.2018]. ; Turnau Irena (1979), Historia dziewiarstwa europejskiego do początku XIX wieku, Polska Akademia Nauk, Zakład Narodowy im. Ossolińskich, Wrocław. ; Turney Joanne (2013), The Culture of Knitting, Bloomsbury Academic, London–New Delhi–New York–Sydney. ; Turney Joanne (2014), (S)Mother's Love, or, Baby Knitting, [in:] Anna Moran, Sorcha O'Brien (eds.), Love Objects: Emotion, Design and Material Culture, Bloomsbury, London, pp. 21–30. ; Ulanowska Agata (2013), Egejskie techniki tkackie w epoce brązu. Zastosowanie archeologii eksperymentalnej w badaniach nad włókiennictwem egejskim, Repozytorium Uniwersytetu Warszawskiego, Warszawa, https://depotuw.ceon.pl/bitstream/handle/item/464/A_Ulanowska_doktorat.pdf?sequence=1 [access 2.01.2019]. ; Vajanto Krista (2014), Nålbinding in Prehistoric Burials – Reinterpreting Finnish 11th–14th-century AD Textile Fragments, [in:] J. Ikäheimo, A.-K. Salmi, T. Äikäs (eds.), Sounds Like Theory. XII Nordic Theoretical Archaeology Group Meeting in Oulu 25.–28.04.2012, "Monographs of the Archaeological Society of Finland", no. 2, pp. 21–33, http://www.sarks.fi/masf/masf_2/SLT_02_Vajanto.pdf [access 29.08.2018]. ; Vecchio del Michael (2006), Knitting with Balls. A Hands-On Guide to Knitting for the Modern Man, DK Publishing, New York. ; Wei Carolyn (2004), Formation of Norms in a Blog Community, University of Minnesota, Digital Conservancy, pp. 1–10, http://hdl.handle.net/11299/172809 [access 10.02.2019]. ; West Candace, Zimmerman Don H. (1987), Doing Gender, "Gender and Society", vol. 1, issue 2, pp. 125–151. ; Wills Kerry (2007), The Close-knit Circle: American Knitters Today, Praeger Publisher, Westport, CT. ; 70 ; 71 ; 83

Issue 23.3 of the Review for Religious, 1964. ; PAHL VI On Seminaries APOSTOLIC .EPISTLE To THE PATRIARCHS, PRIMATES, ARCHBISHOPS, AND BISHOPS OF THE CATHOLIC WORLD ON THE FOUR HUNDREDTH ANNIVERS~,RY OF THE ESTABLISHMENT OF SEMINARIES BY THE ECUMENICAL COUNCIL OF TRENT. Venerable brothers, greetings and Our apostolic blessing. The Word of the sovereign God,* who is "the true light that enlightens every man coming into this world,".1 decided to put on human nature for the sake of our eternal salvation and to spend a lifetime among us to show us "the kind of glory that belongs to the only begotten Son Of the Father, full of grace and truth.''~ In the same way He did not con-sider it unimportant to remain hidden for almost thirty years in a simple little dwelling of Nazareth in order that by His prayers to God and by His labor He might fittingly prepare for His apostolic work and give an example of all the virtues. Under 'the loving gaze of Joseph, His putative father, and that of His holy Mother Mary, the boy Jesus "grew in wisdom and age and grace before God and man.''8 Now if all the followers of Christ are obliged to imitate the Word become man, then surely a greater obligation to do so rests on those who someday will. "represent to men the person of Christ Himself both through their manifest per-sonal holiness and through their preaching of the law of the Gospel and their dispensation of the sacraments. The Church is aware that it is the duty of the ministers of Christ Jesus to show themselves as teachers of virtue first of all by their own public example and then by their spoken word; it is in this way that they truly become the salt of the earth and the light of the world.4 Accordingly, from the earliest centuries of her existence, she has taken special pain.s * The official Latin text, entitled Surami Dei V~rburn, is to be found in Acta Apostolirae Sedis, v. 55 (1963), pp. 979-95. IJn 1:9. ~ Ibid., 1:14. ~ Lk 3:52. 4 Mt 5:13-4. VOLUME 23, 1964 257 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 258 to see that the young men preparing for the priesthood should be well trained and educated. An important witness to this fact is to be found in the person Of St. Leo the Great, among whose writings is found the following remark: "When the directives of the blessed fathers treated of the choice of priests, they rightly asserted that only those were fit for the sacred ministry who over a long period of time had advanced through each grade of [sacred] duties and who had thereby proved themselves in an acceptable manner; in this way each man's conduct was a testimonial to his life.''~ Afterwards both ecumenical and regional councils gave a certain stability to the ancient customs in the matter; gradually they passed laws and established practices which afterwards the entire Church acknowledged as sacred pre-scriptions. In this connection it is sufficient to recall the sharply delineated decrees of the Third and the Fourth Lateran Councils.6 Unfortunately, however, the evil of worldliness made a continual and deep penetration even into ecclesiastical circles; and the spirit of paganism seemed to revive to a cer-tain extent in the academic world in which the young were educated. For these reasons, the norms previously.laid down by the Church for the training of candidates for the priest-hood were thought to be no longer adequate for the situa-tion. Accordingly, in the fifteenth and sixteenth centuries many thought it absolutely necessary that there should be a reform of morals in the entire Church of Christ and that at one and the same time the candidates for orders should be protected from the dangers threatening them. and that their personalities should be correctly shaped by the efforts of judicious educators and teachers in places adapted to this purpose. At Kome in the fifteenth century Cardinals Domenico Capranica and Stefano Nardini made wholehearted efforts to meet this urgent and pressing need by founding the colleges named after them. In the. sixteenth century St. Ignatius Loyola established in Rome the Roman and Ger-man Colleges, the former for the training of teachers, the other for that of students for the priesthood. At the same time Cardinai Reginald Pole, archbishop of Canterbury, urged the bishops of Cambrai and Tournai to follow the example of ,St. Ignatius; and he himself prepared for Eng-land a decree on seminaries which was confirmed in 1556 by the synod of London and which was published on February 10 of the same year. A few years later, a law composed on the model of this decree was enacted for the whole Church by the Council of Trent. This law was contained in Chapter 18 of the reform decree approved on July 15, 1563.7 ~ Epistola 12, Patrologia latina, v. 54, col. 650-1. ~ Mansi, Amplissima Conciliorum collectio, v. 22, pp. 227, 999, 1013. ~ See G. Rocaberti, Bibliotheca maxima pontificia, v. 18, p. 362; and L. yon Pastor, Storia dei Papi (Rome: 1944), v. 6, p. 569; v. 7, p. 329. Since this year is the four hundredth anniversary of that important decree, the memoryof the event should be all the more carefully brought to mind given ~he fact that the an-niversary year coincides with the holding of Vatican COuncil II. For by convening t~he Council, the Church is primarily concerned with"b~tte~ihg the live~ 0f-the Christian faithful by the enactment of suitable directives; accordingly she will. not neglect to give special attention to that area which is of the greatest importance in the life of the entire Mystical Body" of Christ--the area concerned with the for-mation of those who are preparing themselves for the priest-hood in seminaries. We do not intend to describe here.the procegdings that took place before the confirmation of the decree on the establishment of seminaries, nor do We intend to delay on a Consideration of the. individual prescriptions of the decree. Rather, We are of the opinion that the commemoration of the decree will produce greater good if We emphasize the benefits" that have accrued from it for the Catholic Church and for human society and if We briefly recall to memory some of the principal points which concern the spiritual, intellectual, and apostolic formation of candidates for the priesthood and which, today as never before, require a diligent consideration. That seminaries would be of the greatest benefit to the individual dioceses of the Church was clearly foreseen by the members of the Council of Trent since in their thirteenth session they gave a unanimous vote to the document dealing with them. On this matter Cardinal Sforza Pallavicino wrote the following: "The chief matter approved was the establishment of seminaries. Many did not hesitate to assert that even if no other benefit resulted from the Council this alone would adequately repay all their painstaking labor. For this was considered the most effective means available for restoring lost discipline since it is a rule that the members of any society will bethe type they are brought up to be." 8 The extent of the confidence Which the leaders of the Church had in seminaries as a means to prepare for the renewal of the Church and for the increased holiness of priests can be seen from the fact that soon after the.Council strenuous efforts were made to carry out the prescriptions of the decree in spite of difficulties of every kind. Our prede-cessor of happy memory, Plus IV, gave a foremost example of this when on February 1, 1665, he established a seminary for his diocese of Rome; and in this he had been preceded by St. Charles Borromeo who established a seminary in Milan in the year 1664 and, on a more modest scale, by the bishops ofRieti, Larino, Camerino, and Montepulciano. Afterwards, other bishops, zealous for the renewal of their dioceses See P. Sforza Pallavicino, lstoria del Con~ilio di Trento, A. M. Zaecaria, ed. (Rome: 1833), v. 4, p. 344. + + + Seminaries VOLUME 23, 1964 259 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 260 established seminaries, being aided in this by many out-standing persons who were deeply concerned for the welfare of the Church. Among these were to be found in France Cardinal Pierre de B~rulle, Adrien Bourdoise, St. Vincent de Paul with the priests of his Congregation of the Missions, St. John Eudes, and Jean-Jacques Olier with his Society of Priestsof St. Sulpice. In Italy particular praise must be given to St. Gregory Barbarigo who worked untiringly and cease-lessly at the end of the seventeenth century to reorganize the seminaries of Bergamo and Padua; in doing this, he not only took into account the norms laid down by the Council of Trent as well as the example of St. Charles Borromeo, but he also took into consideration the pastoral and cultural needs of the time. The example given by this tireless pastor. to the other bishops of Italy is still vibrantly alive even in our own day, forhe had the ability to combine fidelity to tradi-tional norms with the introduction of innovations. An example of this was his insistence on the study of Eastern languages, since he felt that this contributed greatly to the better knowledge of the Eastern fathers and ecclesiastical writers and thereby to the eventual reconciliation with the Catholic Church of the separated Eastern communities. It was such achievements of the great bishop of Padua that John XXIII, Our predecessor of happy memory, recalled in his homily given on the day Gregory Barbarigo was sol-emnly inscribed in the lists ot the saints. 9 A person has every right to think that from the seed sown in the fertile field of the Church by the decree of the Council of Trent there also flowered forth those seminaries and colleges that exist for special purposes. Such are the College of Propaganda Fide in Rome and the Seminary for Foreign Missions at Paris; such also are ~he various national colleges in Rome, Spain, and Belgium. Accordingly, all the places which, like so many cenacles, exist today in the entire Church for the formation of candidates for the priesthood can be compared with the tree in the Gospel parable which, though originating from a tiny seed, nevertheless grew and increased in size. to such an extent that it could give shelter in its branches to innumerable birds of the air.x° Unceasing thanks, therefore, should be given to God that the following centuries, during which in many countries there were ideologies and practices opposed to the doctrine and to the ~aving ministry of the Church, did not see a cessa-tion in the establishment of seminaries but rather a wider and a larger growth of them. This was true not .only in Europe but also in both the Americas; it was also true in mission countries still to be enlightened by the light of the Gospel: as soon as the Catholic faith struck root~ seminaries were likewise founded. Moreover, the Apostolic See has See Acta Apostolica¢ Sedis, v. 52 (1960), pp. 458-9. x°See Mt 13:31-2. always multiplied its efforts to give to seminaries directives needed to fit in with the pastoral and cultural requirements of different times and places. This area, .which requires great discretion, is onewhich the Holy Spirit, the heavenly source of all the beneficial decrees of the councils, has especially entrusted to th~ suCre/he pastor 6f ~the ;Church.n Hence, while we are treating of this matter, We cannot forget to praise the distinguished work done by Our prede-cessors; among whom the following are pre-eminent: Gregory XIII, Sixtus V,. Clement VIII, Urban VIII, ¯ Innocent XI, Innocent XIII, Benedict XIII, Benedict XIV, Clement XIII, Plus VI, Gregory XV!, Plus IX, Leo XIII, St. Plus X, Benedict XV, pius XI, Pius XII, and John XXIII. Since seminaries have been the object of such great con-cern on the part of the Apostolic See and of zealous bishops throughout the world, it is not surprising that they have greatl~ prospefed, ~hereby effecting the greatest benefits for the Church and for the civil community. It was this matter of the great and outstanding advantages produced by seminaries in the course of time that Our predecessor of happy memory, Plus IX, wished to recall on June 28, 1853, in his apostolic letter Cura Romani Pontifices by which he established the Pio Seminary. In this letter he pointed out to rulers of states as well as to everyone inte(ested in the public welfare that "the correct and careful training of the clergy is greatly conduc!ve to the preservation and pros-perity of religion and of human society and to the defense of truly sound doctrine.''12 This same dose and beneficial link between the religious, moral, and cultural progress of peoples and the existence of a sufficient number of sacred ministers conspicuous for holiness. and learning was reiterated by Pius XI in this important statement: "The matter is the kind of thing that is closely connected with the Church's dignity and effectiveness and even with her very life. It is a matter of the greatest impor-tance for the salvation of the human race since the immense benefits which have been won by Christ our Redeemer are not communicated to men except by the ministers of Christ and the dispensers of the mysteries of God.''~3 Hence We gladly follow the example 0f Our predecessor Pius XII in making use of the apt remark uttered by Leo XIII of im-mortal memory on the subject of seminaries: "The welfare of the Church is intimately linked with their condition.''14 Hence it is that We ask all Our venerable brothers in the u See Acts 15:28. ~ See Pii IX Pontifids Maximi acta, v. 1 (1846-1854), p. 473. ~a The apostolic epistle Off~iorum omnium, Acta Apostolica¢ &dis, v. 14 (1922), p. 4-49. t~The epistle Paternae providaeque, Acta Leonis XIII, 1899, p. 194; and see Plus XII's Per hos postremos annos, an epistle to the bishops of Poland, Acta Apostolicat Sedis, v. 37 (1945), p. 207. Seminaries VOLUME 23, 1964 261 Paul REVIEW FOR RELIGIOUS 262 episcopate, all priests, and all the faithful to express their gratitude to almighty God, the giver of all good things, for the great benefits which have come to the Church from the providential establishment of seminaries. At the same time, We gladly take the occasion of this anniversary to give to all a fatherly exhortation. We wish to remind all the members of. the Catholic Church to be aware of the common obliga-tion they have tobe zealous in giving to seminaries whatever assistance is needed by them. Undoubtedly, the bishops of dioceses, the rectors and spiritual directors of seminaries, and the teachers of the various subjects have the greatest obligation to be concerned for the Complex work of support-ing, forming, protecting, and educating candidates for the priesthood. Nevertheless, their work would be nullified or at least would be mo~e difficult and less effective if it were notpreceded and accompanied by a ready and continual cooperation on the part of pastors and their assistants, of religious and lay persons charged with the education of the young, and especially of Christian parents. In all seriousness, how is it possible to observe the priestly vocation from its first beginnings to its full maturity and not see that, although it is principally a gift of God, it still re-quires the generous cooperation of many persons, clerical and lay alike? Since today's civilization has greatly increased among Christians the esteem and desire for the good things of this world, there has arisen in the hearts of many a less-ened esteem for the things which will not perish and which pertain to the realm of the supernatural. Since this is the case, how will it ever happen that many young men will make a rightly motivated decision for the priesthood if in the homes and the schools where they. grow up they hear the praises only of the greatness and the achievements of worldly pursuits? Few, unfortunately, are the Christians who reflect earnestly on the warning of our Savior: "What profit does a man make if he gains the entire world while losing his soul?''1~ In the midst of the delights and the attractions of this world, it is undoubtedly difficult to apply to one's own way of living the words otthe Apostle: "We do not fix our gaze on the things that are seen but on those which are not seen; for the things that are seen last but for a time while those which are not seen are eternal,''16 Moreover, when the Lord Christ summoned His poor fishermen of Galilee, did He not raise their minds to the contemplation and desire of heavenly rewards? When He saw the two brothers Simon and Andrew busy at their fishing, he said to them: "Come after me and I shall make you fishers .of men.''~v Furthermore, when Peter, acting in the name of the rest of the apostles, asked Him what reward Mk 8:36. See 2 Cor 4:18. xTSee Mt 4:19. they would receive for having left all things for His sake, Christ gave them a definite promise: "I assure you that in the new generation when the Son of Man sits on the throne of his majesty you who have followed me will also sit on twelve thrones to judge the t~4elve ti-ibes of Israel.''~s Accordingly, if boys.and youfig men are to gain and keep an adequate esteem of the priestly life and if their hearts are to have an ardent desire to follow that way of life, it is necessary that an atmosphere conducive to this be created both in the home and in the school. Although only a few of the faithful are called by God to the priesthood ~r to reli-gious life, still all are bound to a life of convinced commit-ment that closely corr.esporids to the norms of supernatural faith,x9 They must, therefore, show the greatest honor and respect for .those who devote their entire lives to their own~ sanctification, the spiritual good of the human race, and the increase of God's glory. It is only m th~s way that the mind of Christ2° will eventually come to permeate the! Christian people and that the number of candidates for the priesthood will have a favorable growth. It is true that the first duty of the faithful withI regard to the increase of the number of priests is prayer to G~d accord-mg to the command of Christ: ~ The harvest xs plentiful, but the workers are few; pray, therefore, to the Lo.rd of the harvest that he send workers into his harvest.''2x F~rom these Words of our divine Redeemer, it is clearly to be Seen that the merciful and sovereignly free will of God is ~o be con-sidered as the primary source from which flows t~e inclina-tion of soul to undertake the sacred ministries. ,It was for this reason that Christ gave the following warn!ng to His apostles: "You have not chosen me but I have chosen you and have appointed yqu to go out and bring f~rth much fruit, and your fruit will endure.''~2 So also St. Piaul, while insisting that the priesthood of Jesus Christ was [greater in dignity than the priesthood of the Old Testament, never-theless taught that every genuine priest depends principally on the divine will, since a priest is constituted by[his nature mediator between God and men: "Every hig~ priest is chosen from among men and represents men in the things which pertain to God . No one takes this honor on him-self but only the one who hke Aaron ~s called ~y lGOd. Much more excellent and much more freely best.owed must we consider the divine vocation to share in the priesthood of Christ, for the same Apostle says: "So also Christ did not raise himself to the dignity of the priesthood., having x8 Mt 19:28. a9 See Heb 10:38. 80 See 1 Cor 2:16. 2x Mt 9:37-8. ~Jn 15:16. 29 Heb 5:1-4. + ÷ + VOLUME 23, 1964 ' Paul REVIEW' FOR RELIGIOUS been perfected, he became the cause of eternal salvation for all those who obey him, having been called by God to be a high priest acco(ding to the order of Melchizedek.''~4 It is with good reason, then, that St. John Chrysostom, when writing of the priesthood, says: "The priesthood is exercised on earth but it rightly belongs to the realm Of heavenly things. For this office was created neither by man nor by angel nor by archangel nor by any created power, but by the Paraclete Himself. He it also is who is the cause why those who are still in the flesh aspire to the ministry of angels."~ It is important, however, to observe that the divine voca-tion to undertake the work of a priest is concerned not only with the candidates' spiritual faculties of intellect and will but also with their sense faculties and with their bodies. This is so in order that the entire person should be fitted for the unde.rtaking of the arduous duties of the sacred ministry. These duties are often joined to hardship; and at times, after the example of Christ the Good Shepherd, they require the laying down of one's life. Boys and youths, therefore, are never to be considered as called by God to the priesthood if, because of insufficient gifts of mind and will or because of innate psychological weakness or bodily defect, they are judged not to be fitted to 9arry out worthily the many duties of that function and to bear up under the burdens of ecclesiastical life. On the contrary, there is a consoling doc-trine in the Angelic Doctor who maintains that what the Apostle said of the first preachers of the Gospel is applicable to every priest. The words of St. Thomas are: "When God chooses persons for some task, He prepares and disposes them in such a way that they are found fitted for that which they are called to do; this is in accord with the statement of 2 Corinthians 3:6: 'He .made us fit ministers of the New Testament.' It is for this reason that parents~ pastors, and all those in-volved in the duty of educating boys and youths must not only create conditions favorable to those who are called to the priesthood and beseech God for the heavenly graces that will increase the number of such; they must also earnestly do what they can to see to it that youths enter a seminary or a religious institute as soon as they clearly manifest and show their real desire to be a priest and their capability for it. Only when this happens will the youths be preserved more securely from worldly attractions and be able to cultivate the seed of their divine vocation in a suitable surrounding. It is then that superiors, spiritual fathers, and teachers--each in his Own way--will begin their work. First of all, they will make a more careful exami- Ibid., 5:5-9. On the Priesthood, bk. 3, n. 4, Patrologiagraeca, v. 48, col. 642. Summa theologiae, 3, q.27, a.4, c. nation of the signs by which it is made apparent that Christ has really chosen these youths as His ministers; secondly, they will help the candidates to the priesthood to make themselves worthy of their lofty task. The educational task to be done in the seminary, directed as it is to the bodily, spiritual, moral, and intellectua~ training of tl~ ~ndidates, is a lofty and a difficult one which is splendidly expressed by the decree of the Council of Trent in these word~: "Nurture them, educate them religiously, and instruct them in ecclesiastical studies.''27 But here there arises a matter of the greatest importance: By what special and indispensable sign is a divine vocation to be recognized? What sign is the principal criterion to be followed in the seminary by those, especially the spiritual director, in charge of educating and training the candidates? Without a doubt this sign is to be found in the candidates' right intention; that is, in the manifest and firm decision by which one earnestly desires to give himself entirely to the divine service. This sign is derived from the prescription of the Council of Trent which decrees that only those youths should be received into a seminary "whose character and will power give hope that they will always be devoted to ecclesiastical service."2s It was for this reason that Our predecessor of happy memory, Pius XI, when he treated of the matter of this right intention in his encyclical Ad catholici sacerdotii, did not hesitate to state: "One who strives for the sacred priesthood for the one noble reason of devoting himself to the divine service and to the salvation of souls and who at the same time has achieved or is in process of achieving a solid spirituality, a tested chastity, and sufficient knowledge---such a one, as is clear, is truly called by God to the priestly ministry.''29 For receiving youths into the seminary, it is sufficient that they show at least the first beginnings of a right intention and of the character required for the priestly role and its duties. But in order that seminarians be rightly promoted to sacred orders and especially to the priesthood, they must give evidence to the bishop or to the religious superior of such maturity in their holy purposes that the latter can come to a certain judgment that before them are persons whom God has chosen.3° From this it follows that an awesome and serious responsi-bility and decision rests on ordinaries since it is their duty to make the final judgment on the indications of divine choice IT Mansi, Amplissiraa Conciliorum collectio, v. 23, p. 147. ~s Conciliorum oecumeni~orum decreta, issued by the Centro di Docu-mentazione, Istituto per le Scienze Religiose (Rome: Herder, 1962), p. 726, 11. 38-9. ~ The encyclical Ad catholici sacerdotii, Acta Apostolicae Sedis, v. 28 (1936), p. 40. 8o See I Sam 16:6. ÷ Semirmries ~OLUME 23, 1964 + ÷ ÷ Paul Vl .REVIEW FOR RELIGIOUS 266 in the candidates for holy orders and since it is their right to call them to the priesthood and thereby ratify before the Church and bring to an effective termination the divine vocation to the priesthood which had gradually come to full growth in the youthful candidates. This power is indi-cated by the following words of the Catechism of the Council of Trent: "Those are said to be called by God who are called by the legitimate ministers of the Church.''31 In our own time it has been a cause of sorrow to Us that some ministers of the Church have defected from their state; this is a calamity that a stricter carefulness in choosing and training candidates for the priesthood might perhaps have avoided. Hence it is that bishops of dioceses should take this oppor-tunity to weigh in their minds the words of warning directed by St. Paul to Timothy: "Do not hastily impose your hands on anyone and do not be a partner in the sins of others.''32 In the preceding we have briefly recalled what is required in those who are called by divine impulse to the priesthood. This is a clear, ready, and stable decision to take up the sacred ministry based especially on the desire to increase the glory of God and to seek the salvation of one's self, of one's brethren, and of all who have been redeemed by the pre-cious Blood of our Savior. It will not be out of place if We now briefly treat of the things which are useful for a perfect and complete training of candidates for the priesthood. Since these matters are of the utmost importance in the life of the Church, they have been frequently considered by Our predecessors. Itwill be worthwhile here to list their more recent writings even though they are known to all: Plus XI's encyclical Ad catholid sacerdotii;83 Plus XII's apostolic exhor-tation' Menti Nostrae;~4 and John XXIII's encyclical Sacer-dotii Nostrl primordia.~ Moreover, there has been submitted to the Second Vatican Council a constitution entitled The Formation of Seminarians. When this is approved, it will com-plete the berieficial decrees of the Council of Trent and the later prescriptions of the Apostolic See. Beyond any doubt it will give a notable impetus to the work of recruiting candi-dates for the priesthood; but more importantly it will con-tribute to the formation of those candidates by the love and exercise of priestly virtue, by the study of the sacred cere-monies, by intellectual development, and by pastoral train-ing. While the norms on seminaries to be issued by the Council are awaited, We think it a duty of Our supreme office to exhort all those engaged in the training of seminar-ians to give keen consideration to the dangers which can Catechism of the Council o.[ Trent, pt. 3, De Ordine, 3. 1 Tim 5:22. Acta Apostolicae Sedis, v. 28 (1936), pp. 5-53. Acta Apostolicae Sedis, v. 42 (1950), pp. 657-702. Acta A#ostolicae Sedito v. 51 (1959), pp. 545-79. diminish the efficacy of the system of training now used in seminaries; they should likewise consider what matters in the training of seminarians should be given greater care. Just as weeds creep into a field that is exposed to every kind of seed, sb there is a danger which seems to threaten the minds of youth more than formerly; this danger is the desire to censure everyone and to criticize everything. What is even more deplorable is the fact that even the youngest are unwilling to bear any restraint whether from natural law or from civil and ecclesiastical authorities; they accordingly strive for unlimited freedom of action. It is not suprising, then, that since the forces of their character are weakened and their aspirations for the true and the g~od are stifled, their sense faculties, both external and internal, reject the needed control of right reason and good will; for they have cut themselves off from the constant and efficacious power of grace and supernatural virtue. From this it naturally follows that young people frequently permit themselves a way of talking.and acting which is inconsistent With those norms of humility, obedience, modesty, and chastity which befit the dignity of a reasonable creature and aboqe all of a Christian person whose very body has become b~ the aid of heavenly grace a member of Christ and a temple of the Holy Spirit. From these indications of youthful superficiality and lack of self-control, who is not able to foresee that in the future these same young people will demand many rights but accept few obligations? Who does not fear that because of these reasons there will be a decrease in the number.of young men who .knowingly and generously desire the priest-hood? Consequently, everything must be combated which is in opposition to a healthy education of youth especially of those who are called by Christ to continue His work of redemption. But what are the means of achieving this? The principal one is that parents and teachers must strive that their sons and pupils, especially those of the more docile and generous nature that is fitted for the priesthood, should be imbued with humility, obedience, and the desire for prayer and sacrifice. Moreover, it is the duty of seminary superiors and teachers not only to protect and increase in their youthful subjects the virtues that have just been mentioned; they must also take care that as the seminarians progress in age there should appear the other qualities of character that are absolutely necessary for a solid and complete moral forma-tion. Among these qualities the principal ones are the inclina-tion to reflection, right motivation in action, the power to make a free and personal choice of the good and even o.f the better, and personal control of one's will and one's body. This serf-control will enable a person to conquer the ira-÷ ÷ ÷ Seminaries VOLUME 23, 1964 267 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS moderation of self-love, to resist the evil example of others, ~nd to win out over the inclination to evil which arises from human nature with its heritage of original sin or from con-tact with evil human beings or from that malicious and lost spirit who in our times seems to be increasing the fury of his attacks to conquer, if possible, those whom God loves in a special way. With regard to their dealings with their fellow man, those who--with Christ and for Christ--desire to be witnesses before men of the truth of the Gospel which sets men free and saves them,86 should be trained to the desire for truth in word and action; hence they must be trained to the sincerity, honesty, constancy, and loyalty to which St. Paul exhorted his beloved Timothy: "Do not engage in wordy arguments; they achieve nothing except to upset those who are listening. Let your first care be to make yourself acceptable to God as a laborer not ashamed of his work but rightly handling the word of truth.''a~ In order that the personalities of the young be effectively (grrected, that the evil seed of faults and vices be kept out of ~hem, and that the good seed sown in them may grow into health3/trees, it is necessary that due attention be given to. the good qualities which are found in the nature of man so that the work of priestly perfection may rest on the foun-dation of natural virtue. In this donnection the wise words of the Angelic Doctor seem to be especially appropriate: "Since grace does not destroy nature but perfects it, it is necessary that the natural inclination of the intellect should be subject to faith just as the natural inclination of the will is guided by charity.''~8 Still, the good qualities and natural virtues of man are not to be extolled beyond measure as though the true and lasting fruits of apostolic generosity are to be chiefly attrib-uted to human effort. It is also necessary to note that if use is made only of the principles of right reason and of the norms of human knowledge such as those of experimental psy-chology and educational theory, then it will be impossible to educate and form the personalities of youth to the natural virtues of prudence, justice, courage, temperance, modesty, meekness, and the other related virtues. For we are taught by Catholic doctrine that without the healing grace of our Savior no one can keep all the precepts of the natural law and hence cannot attain the possession of perfect and solid virtues.39 From this undeniable principle it follows that in the con-duct of ecclesiastical life it is highly important that human education progress step by step with the education which ~6Jn 18:37; 8132. 2 Tim 2:14-5. Summa theologiae, 1, q. I, a.8, c. s~Summa theologiae, 1-2, q.109, a.4, c. befits the Christian man and the priest in order that the powers of human nature may be enhanced and strengthened by prayer, by the supernatural grace given in the sacraments of penance and of the Eucharist, and by the influence of the supernatural virtues for the.exercise of which the natural virtues serve as a protection and a help. But even this is not enough. As the Apostle warns us, it is also necessary that man's power of intellect and will be subject to the norms of faith and the impulse of charity so that our actions, being performed out of love for our Lord Jesus Christ, may deserve to merit an everlasting reward.4° It is clear that what We have said must be carefully con-sidered by those who are called to be victims of love and obedience with our divine Redeemer for the salvation of mankind and to lead a life of virginal chastity and of external and internal detachment from the passing good~ of this world.In this way their sacred ministry will gain in worth and will become more fruitful. For this reason it will some-day be demanded of them not only to place all their best abilities at the service of their sacred ministry but also to forego even legitimate needs of nature and to endure hard-ship and persecution in order to be faithful and generous in carrying out their share in the role of the Good Shepherd. For it is only right that what St. Paul said of himself should also be said of every faithful minister of Christ: "'To the weak I became weak in order to win the weak; I have be-come ev.erything in turn to men of every kind so that I might save them all. All of this I do for the sake of the gospel that I might bear my share in proclaiming it."4~ This was the way of acting which was observed by the many bishops and priests whom the Church by her canoni-zation of them proposes as examples to all clerics. These, then, are the chief and principal points of training and of ~he spiritual life which outline the important educa-tional work which is entrusted to the superior and the spiritual director of seminaries under the ultimate guidance of the bishop. But added to this must be the conscientious cooperation of the teachers of the various courses who should seek the full development and perfecting of the intellectual powers of the seminarians. From such a cooperative and harmonious endeavor intel-ligently carried out by the superiors and the teachers of a seminary, there will follow the great benefit of a complete education for the seminarians. In this way seminarians will achieve a level of attainment that will not only develop them as human beings and as Christians but specifically as priests who must be completely imbued with the light of revelation, 40See Col 3:17; 1 Cor 13:1-3. 41 1 Cor 9:22-3. ÷ ÷ ÷ VOLUME 23, 1964 ,?.69 Paul VI REVIEW FOR RELIGIOUS the special work of which is to see to it that the priest "is a perfect, man of God ready for every good work.''e It is good here to recall the statement of St. John Ghrysostom: "It is necessary that the character of a priest be like the light that brightens the entire world.''~8 With regard to the intellectual attainments of the clergy, there must be had a competent knowledge of languages, especially of Latin particularly in the case of those who be-long to the Latin rite. History, the physical sciences, mathe-matics, gedgraphy, and the arts should be known by clerics to the same extent as they are known by educated persons of the nation in which they live. But the greatest intellectual riches of the priest are to be found in the human and Christian wisdom that results from a solid and clear training in philosophy and theology according to the spirit, doctrine, and principles of St. Thomas and in a careful and complete. accord with divinely revealed truth and the directives of the Church's teaching. Such a training is given or comple-mented by the following subjects: scriptural exegesis accord-ing to the methods and norms of Catholic interpretation, the sacred liturgy, sacred music, canon law, Church history, archaeology, patrology, the history of dogma, ascetical and mystical theology, hagiography, sacred eloquence, the fine arts, and so forth. As the seminarian comes closer to major orders and in the first years after his ordination to the priesthood, emphasis should be placed on that part of theology which is called pastoral. Every care should be taken that he have an ever more active part in the life of his diocese including divine worship, catechetical teaching, and the stimulation and con-tinuance of apostolic work. In this way the future pastor of souls will gradually come to an early knowledge of his role and duties and will be able to equip himself for it in an adequate and fitting way. And in this matter it will be a great advantage to him to. have a knowledge and training in Gregoiian chant and in sacred polyphony. Then he will be able to give all his studies a single purpose and to direct. all his activity to the salvation of souls in the conviction that all his effort Should aim at .the coming of the kingdom of Christ and of God according to the advice of St. Paul: "All things are yours, you are Christ's, and Christ is God's.''~4 The more that the men of today seem to forget that all things belong to God, so much the more must the priest shine forth in the world as "another Christ"and as "a man of God.''~5 Holiness, then, and knowledge must be the marks of the one who is called by God to be the preacher and the minister of the Word of God, the Redeemer of all men. This holiness, Tim 3:17. On the Priesthood, bk. 6, n. 4, Patrologia graeca, v. 48, col. 681. Cot 3:22-3. Tim 6:11. We insist, must be outstanding, excelling that of the laity and of non-clerical religious; for the Angelic Doctor tells us: "If a religious is without orders," then it is clear that the pre-eminence of orders excels, in point of digni~y, because by holy orders a person is deputed for th~ highest service in which Christ Himself is served in the sacrament of the altar.''46 Accordingly, the life of a seminarian must be distinguished by a fervent devotion to the Holy Eucharist since he hopes one day to be the consecrator and the dis-penser of this sacrament. To this devotion to the Body and Blood of Christ it is proper to add the other forms of devo-tion that are especially consonant with it; namely, devotion to the Holy Name of Christ and to His Sacred Heart. As We come to the end of Our exhortation, We wish in a spirit of fatherly charity to extend Our congratulations to all of both clergies whowork zealously and generously for the recruitment and training of candidates for the priesthood. Our special praise goes out to those who perform these duties in regions where there is a serious lack of priests and where those who prepare candidates for the priesthood must undergo great difficulties and frequently expose themselves to danger. We also wish to congratulate those who, following the exhortations and directives of the Sacred Congregation of Seminaries, strive through writing and through meetings to bring the training of seminarians into closer accord with the needs of various times and places and with the progress that has been made in the field of education, while always respecting the purpose and nature of the sacred priesthood. This way of acting is a significant contribution to the welfare and honor of the Church. At last, beloved sons, We come to you who are living in seminaries under the motherly eyes of the Queen of the Apostles as the Apostles themselves once were in the Cenacle. You are diligently preparing yourselves for the reception of a power that exceeds all human measure~the power to consecrate the Body and Blood of Christ and the power to forgive sins. You are likewise preparing yourselves for the Holy Spirit's abundant outpouring of grace which will make you more ready for a worthy performance of "the ministry of reconciliation.''47 To you We repeat the words of the Apostle: "Let each one persevere in the vocation to which he has been called.''4s Those who wish to work for the salvation of men. in closest union with Christ and who wish to win for themselves a shining crown of eternal glory must respond to the divine call with the fullest docility and the most constant Obedience. Have a heartfelt esteem for the marvelous gift of God to 46 Summa theologiae,'2-2, q.184, a.8, c. 472 Cor. 5:18. ~8 1 Cor 7:20. ÷ ÷ ÷ Seminaries VOLUME 23, 1964 you, and from the days of your youth "serve in joy and exultation.''49 Finally, venerable brethren, We exhort you and express to you Our earnest wish that the suggestions We have set down here out of love of the Church be carried out as far as possible by you in your dioceses, in the flocks entrusted to you, and especially among your seminarians. The witness to Our wish will be Our apostolic blessing which We give in a fatherly spirit to each one of you. Given at Rome at St. Peter's on the feast of St. Charles Borromeo, November 4, 1963, the first year of Our pontifi-cate. PAUL VI See Ps 99 "~. ÷ ÷ ÷ Paul Vl REVIEW FOR RELIGIOUS V. WALGRAVE, O.P. The Contemplative Vocation of Active Monastic Orders Introduction The* following considerations had their origin not only in a personal facing of the problem but also in numerous conversations with members of other orders. The author has had the opportunity to ascertain that the problem of the so-called "mixed life" is being raised everywhere and in almost identical terms,r Religious everywhere are looking for * This is a translation of a revision of the article, "L'avenir des ordres actifs A base monastique par rapport A leur vocation contempla-tive," which appeared in Supplement de la vie spirituelle, n. 65, May, 1963, pp. 206-33. It" is translated by Cronan Regan, C.P., lector of dogmatic theology, Saint Ann's Monastery; 1239 Saint Ann Street; Scranton, Pennsylvania 18504. 1Throughout this article the reader will meet the expression, "mixed life," in a sense that is not quite universally accepted. Among orders of the modern type, by the term "mixed life" is meant the state of all those who lead an intense life of prayer and meditation which overflows into an apostolic life strictly ~.o-called (that is, the ministry of the word, administration of the sacraments, and so forth), with no concern for the kind of means used to preserve or express the life of prayer. By this notion they intend to align them-selves with St. Thomas. However, the latter does not use the term "mixed life." He even refuses (and in this he differs from the more recent conception) to consider as a third kind of "life" the combination of the contemplative life and the active life. Among the apostolic orders which have a monastic foundation, almost all born during the Middle Ages, the use of the term, which they actually borrow from the school of Suarez, is ordinarily limited to the kind of life proper to them: an apostolic life emanating from a contemplative life which is organized after the fashion of strictly contemplative orders. And, ordinarily, they do not speak of a third life but only of a combination of two lives, contemplative and active, the former being the foundation and principle of the whole. In practice, the expression "mixed life" has fallen into disuse. If we now avail ourselves of this situation to use the term in our own way, and especially in its second meaning, it is only because ofa terminologi- Father V, Wal-grave, O.P., is prior of the Dominican Community at Ter-urenlaan 221; Brus-sels 15, Belgium. VOLUME 23, 1964 273 a clarification of the principles and a sharper understanding of the specific difficulties caused by the changes which the sudden evolution of our divilization has brought about. We should not be surprised that the crisis of growth presently running through the life of the Church is also affecting the old religious orders. In these orders too we witness a groping like that of an army which has' lost its way, which gradually finds itself placed in an entirely strange climate, having to live on a newnourishment, forced to face practical problems heretofore unknown. Thus, the religious orders, and in particular those whose religious life is con-ceived as basically monastic, feel that they are coming to grips with a mentality which, at first sight, appears in-compatible with their way of life. They have experienced the infiltration of ideas conceived in a perspective which is foreign to their traditional thought. They find themselves confronting problems which were undreamed of in their founders' day. History shows us that, in its first phase, the spontaneous reaction to such a sudden transition always has a somewhat incoherent character. Very quickly, under the pressure of the general unrest which flows from it, there comes to the fore a liberty of thought and expression which is often disconcerting but which nevertheless seems indispensable in order to clarify the situation and find once again unity of direction. These few pages claim to be no more than a modest contribution to the common effort of seeking light. Certainly the theme is a delicate one, and normally we would hesitate to treat it in public. But this problem is like many others that concern the intimate life of the Church : in the atmosphere of the Council it has been carried to the forum of the Christian conscience, becoming the object of public debate. At this moment in history, we can no longer permit ourselves the luxury of a discreet treatment of long duration. We have to face it in all liberty and frankness. And our conviction that the orders in question, have an irreplaceable role in the life of the Church compels us to meet this challenge squarely. L We Must Choose ÷ ÷ V. Walgrave, O.P. REVIEW FOR RELIGIOUS 274 It is undeniable that in spite of the strong tradition which has always animated them, most of the old orders practicing the life which we call mixed at present lack confidence in the contemplative aspect of their vocation. Often the con-cM poverty. As a matter of fact, in spite of its insufficiency, we cannot find a better term to designate this very precise reality: the combina-tion of an apostle's life with a monastic type of life. Let us add that we are abstracting, and we do so designedly, from any discussion of the distinction or the relative dignity of the "states of life" which could influence the use of this expression. Hence, we use the term in a strictly pragmatic way. templative practice is so inferior to the formula which the proposed life promises that the need for honesty and authen-ticity, so pressing in our day, demands that we abandon this fundamental inconsistency as soon as possible. These are our. only choices: either return to an apostolic life t~ruly based on a real contemplative life; or renounce, purely and simply, the pretense of leading a mixed life. This latter action implies the abolition of monastic observance. General Conditions Jor Revival If we really choose an integral return to the mixed life, we must first of all, in view .of the present crisis, clarify the situation in the light of the original end of the order as well as in that of the fundamental ideas of the present evolution of civilization. Thus we will be able to cethink and, if neces-sary, to revise the choice of means. The return to the primi-tive ideal aims, first of all, at the major components of the mixed life and the ideal proper to the individual order; only after that, and in a conditional manner, at the particular details and observances. AdaptatiOn to modern conditions has no value in itself. Its influence will be salutary only in so far as it facilitates a return to the authentic ideal of the order and effectiveness in the accomplishment of its specific mission. All this effort of revival will bear fruit only if it is inspired by a lived experience ~f the mixed life end if it is guided by a concern for keeping an effective apostolate united to a contemplative attitude which is more than just theoretical.2 A Specific Vocation One of the reasons why our contemporaries rarely get deeply involved in the mixed life is that they are too little conscious of the important role that the contemplati+e apostle fills in the total picture of the care of souls. This is why the revitalization of this life must be made on the general level of the Church, particularly by revealing it as one of the very first needs of the Christian community. Whereas the members of active orders often carry on their apostolic activity in the concrete context of secular life, prepared to perform within it their important and very specialized tasks, the religious who live the mixed life (while they too are in direct contact with the world about them) have, before all else, the task of drawing the faithful to a 2 By "contemplative attitude" we mean that psychological attitude of complete receptivity to the word of God which the contemplative life (the organization of a well determined life which finds a communal expression in contemplative orders) seeks to guarantee and whose purpose is to open the soul to the graces of prayer. Among these graces we single out contemplation strictly so-called: that prayerful and simplified gaze which rests in the loving contemplation of God through His mysteries and in His works. ÷ ÷ ÷ Active Monastic Orders VOLUME 23, 1964 275 spiritual recollection in the world of faith. By their study, by their apostolate, they are to strive, above all else, to safeguard the gospe! inspiration of the Christian life in all its intensity. By their contemplative spirit they are to radiate in the world an atmosphere ~f spiritual, peace Which allows a man to disengage himself from his extreme activism and the "cult of efficiency" which so often affects religion. Based on a Paradox The mixed life is founded on a paradox. As St. Thomas shows in his Treatise on the States of L~e, it is precisely because of a concern for the apostolic end that one takes care of the contemplative life above all. This means that the community life itself must be conceived of in such a way that the apostle, coming home from a very intense ministry, will return each time into an atmosphefe which easily leads him to dwell in mind and heart in the realities of faith. In addition to the vows of religion, this atmosphere results especially from the following elements: the symbolic and rhythmic expression Of communal prayer, a style of life motivated by the desire of living consciously in the presence of God (that is, religious customs, architecture and decor, ~lothing, and so forth), a horarium dominated by this same concern, continual silence and the practice of private prayer which is not prescribed, exterior and interior distance (relative, it is true) from what is current and passing, a certain austerity of life which tends to free the soul for divine things. In brief, this mixed life involves a measure of monastic life.3 A person can hardly maintain this mixed life and its monastic elements for very long nor live it in a fruitful manner unless he really believes that this formula of life has an immediate practical value. At present it is precisely this belief that is missing. We find a magnificent theory (conteraplari et contemplata aliis tradere), but too often the practice is sterile and without conviction. V. Walgrave, O.P. REVIEW FOR RELIGIOUS Ambivalence of the Monastic Element Like the vows of religion and the forms of austerity, the different elements of the monastic life reveal an important ambivalence. Choral prayer, strict silence, a symbolic style of expression, and so on contribute to the flowering of the Christian life and the apostolate only to the degree that they 3 The expression "monastic life" is taken here in the broad sense. That is to say, it does not refer exclusively to monks strictly so-called but to all religious who have in common with them their traditional forms of life, such as we have just enumerated. In this sense one can say that the canons regular and the members of the so-called mendicant orders lead a monastic life, though simplified. However, apart from the Carmelites and in some degree the Hermits of St. Augustine also, none of these orders is really born from monasticism. have been assimilated in a spirit of humble love, completely free from any naturalistic compromise. If observed only in their externals and without a respectful submission, they will hinder spiritual development. On the other hand, a fidelity that is egocentric and perfectionist will seriously threaten the authenticity of this spiritual development and, at the same time, the psychic balance of the person. In each of these cases, the practice of the mixed life will be really disadvantageous to the apostolate: it will limit its quantity without increasing its value. Consequently, we should not be surprised if, in our day, we often find that the renunciation of the effective practice of the mixed life and of the practices of austerity which it implies renders the spiritual life more vibrant and the apostolate more fruitful. But the cause of the spiritual slackening which was experienced earlier is to be found not in the monastic life as such but in the way in which it was undertaken, in the lack of receptivity and of humble respect for those things that are ritual or for observance. Ambivalence of the Apostolic Element A similar ambivalence affects the apostolate with regard to its bearing on the contemplative life, If the apostolate of a religious is animated primarily by his need for activity and personal fulfillment .or if it is dictated almost wholly by a secular messianism (whether or not associated with Christian dogma), it will inevitably end by making his return to the monastic atmosphere unbearable. On the contrary, any apostolate worthy of the name will ultimately lead the soul of the apostle into intimacy with God. His return to the monastery will be experienced as a return into a world conformed to his proper state of soul, and hence as a refreshment. It is understandable that at the same time as the mixed orders are searching for a new equilibrium within a civiliza-tion which has profoundly changed, the superiors are particularly concerned with safeguarding the atmosphere of the monastery and the recollection of the religious from an unbridled activism. But the fear of a committed and intense apostolate indicates just as basic a misunde~:standing of the mixed life. For it is an oversimplification to consider that those religious who very rarely leave the confines of their cloister are better religious. If the religious return spiritually weakened by their contact with the world, it means that their formation in the life of prayer and monastic practice was miscarried. This unfortunate development explains a good number of conflicts which find the superior, who is concerned with guaranteeing the authenticity of the conventual life, in opposition to religious who are animated with a sincere apostolic zeal. 4- 4- 4- Active Monastic Orders VOLUME 23, 1964 ÷ ÷ V. Walgrove, O.P. REVIEW FOR RELIGIOUS 278 The Monastic Renaissance osf the Nineteenth Century We cannot understand the roots, of the present crisis unless we consider the renaissance of monastic life in the last centm'y. Indeed, it is in studying the nineteenth centu.ry that one finds that the causes we have just enumerated are already at work. An egocentric and subjective sensibility inherited from the. proud humanism of the l~enaissance continued to determine the cultural climate of this century. Even the monks, in spite of ~he thoroughly dogmatic em-phasis which characterizes their liturgical piety, in .spite of their expressed desire to deliver themse!ves unreservedly to the influences of grace, were not able sufficiently to avoid being contaminated by this tendency toward serf-fulfill-ment-- ordinarily, of course, under the form of a religious perfectionism. Now, an egocentricity of self-fulfillment easily leads to a fundamental cleavage in the way we experience reality: on the one hand there is an exclusively rational and artificial taking over of elements that can hardly succeed in giving flesh to the original vital movement; and on the other hand there is a pampered sentimentalism (?eligious romanti-cism!) which keeps affectivity and feeling from really becoming interior and personal. It follows from all this. that the religious orientation' was able only feebly to express itself in the symbolic language of the monastic structure, Also, the combination of a cult of the medieval past with the perfectionism already mentioned led the restoration to embrace the conventual observances of the preceding periods in a manner that was too rigid. Hence, despite the Christian grandeur of the renewal of the old orders, despite the holiness and magnanimity of the restorers, the latter were not able to prevent the slide towards a practice of monastic prescriptions that was too little authentic, and hence formalistic. One became very "observant," but rarely contemplative. Distance from the world brought with it an apostolic absence from the world. And, .alongside a way of life that was obviously severe there was often pro-vision for a number of bourgeois satisfactions. In these conditions, it is understandable that sometimes fidelity to the constitutions had already been very hesitant and defective.This would be the case especially in the outlying provinces or among peoples whose thinking lends itself less readily to formalism or to an ideal tinged with romanticism and conceived apart from real needs. This artificiality will have as its consequence that at a given moment many elements of monastic life, and even the very ideal of it, will be experienced as alien elements, as con-tinually burdensome. A crisis manifests itself, one that brings the very existence of the order itseff into question. The Contemporary Reaction The reaction against the exaggerations and illusions of this preceding period, has led us. to an ambiguous position, one from which we must ha~en to free ourselves. The resolute character of this 'reaction is explained by the fact that it is the fruit of a real life experience. This is the case not only among the young who, because of the coinci-deiace of several factors, have never had the opportunity of identifying themselves very deeply with the traditional observances but also among a number of older men who are still conscious of that period when traditions were. never questioned in a critical manner. Indeed, among the spokes-men for the "modernizing" trend we find some religious who were first generously engaged in the way of the "strict .observance." But, not having been able to escape from the influence of a climate of observance which is perfectionist and consequently formalistic, they have experienced in themselves all the narrow-mindedness and all the danger of lack of balance that this sort of thing can bring with it. In the end, it is the desire for a truer Christianity and a freer apostolic spirit which leads them to reject expressly several elements which .are indispensable to a contemplative way of life. But, what is more important, this same trend has plainly been influenced by deviations characteristic of our age: whereas formerly the temper of the age affected religious life only in an unconscious or unacknowledged way, the contemporary generation tends consciously to identify itself with modern aspirations, espousing them even in those things which are incompatible and unassimilable from the religious point of view. Thus, in appealing to the essential (the end), to the functional (the means), and to the authentic (the intention), it turns back on the recent past as ,bearing in itself the proof of the ineffectiveness, religious or apostolic, of much of the traditional "media" of the mixed life, How-ever, this generation does not note that the partial failure of the restoration is bound up with the precise fact that there was too much of a concession to the unrecognized influence of those same too-human evaluations which, in our day, are drivingus to eliminate essential elements of the mixed life. (It is true that since then important changes have been produced in western humanism: thus communal anthropocentrism has replaced individualistic anthro-pocentrism.) The conditioning of a person by the temper of his age leads to another regrettable consequence: that is, an inability to be mov(d by strictly ~eligious values and to be resonant to their proper modes of expression. This phenomenon springs in part from a too earthbound humanism, with which so many persons who desire to belong to God are ÷ ÷ ÷ Active Monastic Orders VOLUME 23, 1964 279 imbued--at least on the level of their automatic and un-controlled keactions. On the level of affectivity, these persons are in a "closed" situation which, in great part, paralyzes in advance every self-offering movement towards the trans-cendent world of the divine and, by the same token, all commitment. A Contemplative Renewal? For some time now a general trend in favor of the con-templative spirit and life has manifested itself almost all over the world. Not on!y do the multiplication of contempla-tive monasteries (especially in countries which are better off materially) or the monastic revival which is springing up in every diverse Protestant milieu bear witness to this, but also the ever increasing number of studies on the subject :. biblical, historical, and theological studies which treat especially the .essence of the religious life, the original con-ception of monastic life, and its function in the ChmZch. + 4- 4- V. Walgrave, O.P. REVIEW FOR RELIGIOUS 280 After the Wave of "Liberation" It is true that up to now a general movement of liberation and of return to authenticity dominates the forward moving wing of the Church to the practical exclusion of every other consideration. It is true that this same movement very much holds the attention of the old orders, which are also preoc-cupied with freeing themselves from all formalism and with not living shut up within themselves. But, once this move-ment has achieved a certain level of maturity, the contem-plative or mixed life will very quickly appear to the Christian elite as an ecclesial task of the.highest importance, In fact, when one stops to consider the very secular perspective in which a number of Christians grasp the great ideas of our epoch (such as: authenticity of life, the reasser-tion of effective values, the communal ideal, "cosmic prog-ress"), we must indeed conclude that rarely before in history has it been so necessary to reaffirm the transcendence of the divine and the folly of the cross. Indeed, it is only in the light of these fundamental truths that we can integrate those modern values with the work of redemption. That is to say that at the very center of Christianity we must encounter men who are manifestly living in the grip of God's reality-- contemplatives. II. Primordial Condition: Grasp the Ideal Later on we will treat some of the methods of self-ap-praisal that have become indispensable for a proper func-tioning of the mixed life. But these subjective means have value only to the extent that they can assure a free flowing of the mystical springs of the religious life, that they can help us realize the primordial condition: a firm grasp of the ideal. What good is it to free the gaze of the heart if it lack a world vision, a great cause capable of raising us beyond our limitations? Indeed, such a vision must become, so to speak, a part of one's psychological structure in such a way that it shapes and gives direction to all of a person's spon-taneous reactions. We are thus led to present two theses: 1. The regenerative role of theology. This global vision which absorbs our attention ever more and more will direct our gaze first of all to the reality of God our Creator and Savior. That is to say, the religious will be penetrated by a theologi-cal total view of the meaning and structure of the Christian life. In it will be integrated the results of the biblical, his-torical, and speculative researches that recent generations have produced. We are convinced, furthermore, that this consciousness of the worth and requirements of the mixed life will emerge only in the framework of a renewed theologi-cal perspective. Hence, a theological emphasis must be present in our religious formation and in our religious consciousness. This dimension must be given in a way adapted to the subject from the very beginning of religious life. 2. Continuity with thefou~nder. The particular order to which a person belongs must be understood in this same global perspective. In spite of its obsession with progress and its constant preoccupation with the future, our own age loves to search history. In view of this, the young ought to be presented with the origins of their order, with the master ideas which, from the beginning, have established its voca-tion in the Church and which are expressed in a certain number of its traditional elements. Thanks to this confronta-tion with living history, the master ideas will come through in their vision of the future as a truly contemporary call. Revision of Observances: Return to the Sources or Adaptation? The return to the sources of the mixed life implies a reflection on the profound meaning of usages and customs, of different forms of traditional expression. An eventual reworking will be constructive only if the following conditions are observed : a) One must know how to distinguish judiciously between the difficulty of application stemming from the fact that a prescription takes its obvious meaning from circumstances that are strictly historical and that no longer obtain, and the difficulty which originates either in the passing insuffi-ciencies of modern man himself or in the present make-up of the order, province, or abbey. In this last case, the question to be asked is not, "How can we modify this prescription? What is there which the present group is right now capable of assimilating?" It is rather, "How can we get candidates better adapted; how can we form the members of the order 4- 4- OArcdti~veers Monastic VOLUME 2~, 1964 28! V. Walg~ave, O.P. REVIEW FOR RELIGIOUS 282 to understand customs of this nature and to have the spir-itual attitude which corresponds to them?" b) The second condition is that the judgment must pro-ceed not only from an historical or psychological knowledge of the factors in question but also from a lived experience of the mixed life that is penetrated with a concern to safe-guard it. This experience can be incomplete on the active side as well as on the contemplative side. In fact, the judg-ment on an aspect of the mixed life can be just as much falsified by an exclusive preference for the elements of the monastic life as by a one-sided orientation towards activity. Once these principles are applied, however numerous the modifications proposed, even if they eliminate some usage dear to traditionalist sentiment, they will not cause any injury to the order as such. Rather, the result will be just the opposite since these changes will be inspired by a sense of the specific purpose of the order and a concern for apos-tolic or monastic effectiveness. As long as these two conditions are not met with, one will argue off the point and will judge to be outmoded or ineffective that which really corresponds with an eternal need of the contemplative soul. This mistake at present threatens in a most serious way the right evolution of several orders with a monastic foundation. Biblical Existence and Monastic Life Among the elements of spirituality which attract the attention of modern man in a special way, corresponding as it does to his own temperament, there is none able to exercise as favorable an influence on the contemplative. renewal as the tendency towards an "existential" attitude conceived within the biblical perspective. Understood in a superficial way, this attitude could easily lead to a militant anti-formalism or to an opposition to every kind of norm or usage imposed in common. Taken in its real meaning (that is, conceiving the order of nature as well as that of revelation as an historic action of the living God who calls me to respond), the biblical attitude of dialogud favors the total absorption of the soul by a personal God, by the living Christ. This personalization of attention and intention signifies at the same time the personalization of the monastic life, of recollection, and of asceticism, constituting by that very fact the best remedy against the subjectivism of every kind which has brought so much harm to the spiritual development of religious milieux. Liturgical Requirements The second element of modern spirituality which brings the contemplative attitude closer to us is the liturgical renewal. The "existential" encounter with the redeeming God is achieved in the liturgy. Now, the contemplative community presents itself as a liturgical community par excellence. The monastic life asks to be nothing else but a continuation of the liturgical action which embraces the whole of life, just as the conventual day should live by the ideas and sentiments brought to it by the Divine Office. It follows that the liturgical~ renewal presently taking place will be decisive in great part for the monastic renewal which is manifesting itself in the old orders. It is, then, of the utmost importance that the liturgy be able to present itself to the religious in a form apt to be lived by them in a personal way. To attain this end it is necessary: (a) that the work of accommodating ceremonial on certain points continue judiciously; (b) that the Breviary be thoroughly revised with an eye to increasing the directly religious value of the texts (that is, Lessons, choice of Psalms and Canticles) ; (c) that, with regard to the Psalms to be recited, we come up with, finally and' in spite of everything, a version that is at once faithful and drawn up in a simple and rhythmic Latin, the Latin of the fathers. Finally, we think it is probable that in order to assure the pastoral efficacy of the choral Office (in mixed orders) it will be necessary one day to adapt part of the Office so as to permit the faithful to participate in it in a direct manner. The "Conventual Brotherhood" As a third element of the contemporary renewal whose conscious engrafting will be of decisive import for the future of that religious life which has a monastic foundation we propose the reinvigoration of the dimension of community. The monastery constitutes par excellence a "brother-hood" united by the bond of charity. The sense of "brother-hood" is the more necessary according as the life of the members is lived in greater silence and solitude. It is a fact that the subjectivism of times past has led us to an individu-alism in thought and feeling so as greatly to diminish aware-ness of the normal connotation of this brotherhood. Also, a stern perfectionism often favored an affective harshness which stripped the common life of its note of spontaneity and cheerfulness. The present reaction against this climate of spiritual individualism is animated, no doubt, by a need for affective liberation. But it borrows its significance above all from the profound need of "socialization" that marks modern man. He wants to live his vocation and fulfill his primary tasks with his brethren beside him in a communion that is really experienced. Of course there are risks. A superficial conception can lead to an absolute "horizontalism," to the detriment of every purely religious value lived prior to the encounter with one's neighbor: a life of adoration and sacrifice lived in silence and solitude. At the same time it can endanger the ÷ ÷ ÷ Active Monastic Orders VOLUME 23, 1964 283 4. ÷ 4. V. Walgrave, O.P. REVIEW FOR RELIGIOUS 284 original meaning of the vows of religion, especially that of obedience. But, understood as it ought to be, this re,empha-sis of fraternal charity w!ll provide a guarantee of authen-ticity for our personal relations with God. Besides, it will favor a conception of the vows that is more complete, more in conformity with the full intention of the counsels of Christ as we find them in the Gospel. The re-enrichment of the vows of religion with a communitarian dimension is an urgent matter. Authority and the Attitude oAr Dialogue Among the direct consequences of accenting the social dimension, a more communitarian exercise of authority should especially be mentioned. This exercise will be based on an attitude of dialogue, a prolongation of that attitude adopted toward God. The conventual "brotherhood" constitutes at the same time a community of endeavor, united especially in a com-mon prayer and work. The superior is above all the repre-sentative of the common ideal of service of God, as the members have freely chosen it and to which they have bound themselves unconditionally. If the religious has bound himself by his profession to a total obedience to the "orders of his superior, this in no wise diminishes the supe-rior's duty of safeguarding and promoting the communal character of the religious undertaking. Thanks to the social orientation of our age, it has become possible to improve yet more the communal dimension of the regime of obedience. This improvement implies, first of all, a more personalized acceptance of the subject just as he is, in a spirit of under-standing and respect, allowing him to express his point of view frankly. This acceptance will correspond moreover to the present tendency of the young to show their superiors a greater openness of soul and a more filial confidence. Secondly, the evolution we have noted will require opportunities for an exchange of ideas on the level of the group as such in preparation for the making of decisions. Whereas up to now authority has ordinarily confined itself to imposing or determining a multitude of individual tasks as though from the outside, it now tends more and more to become the directing principle of a common task, supported by a common thought and activity. The sense of initiative is seeking to find its place in the life of the group as such. This new orientation is fitted to purify the exercise of authority from every egocentric identification of the person of the superior with his power--though it be often uncon-scious. In consequence it will make obedience easier and more authentic, immunizing it from the spirit of servility or shabby calculation. The unavoidable transition in which we are engaged will be favorable to religious renewal only in so far as the superiors do not give in to the current of a false democrati-zation or of a leveling of the transcendent character of authority and its appropriate expressions. The just mean is the more difficult to find as the problem is rather new. There is the risk of improvising, of going beyond that which is compatible with the rule of religious 01~'edidnce: "as a democratic equality in accordance with which a subject would discuss a matter with his superior until they arrive at a solution pleasing to.them both.''4 But, besides that, an even more fundamental condition is only rarely fulfilled. Dialogue within the framework of religious obedience pre-supposes as a common basis for exchanges of opinion a com-mon conception of the ideal and of its elementary require-ments. Now it must be admitted that in active orders that have a monastic foundation this unity of conception is lacking2 The superior who is desirous of preserving essential traditions in the face of changes that are imposed and enters onto the path of dialogue quickly finds himself confronted with an impossible task: he must raise the discussion of a number of delicate questions concerning the religious life which are, .for the most part, based upon a lack of under-standing of the contemplative element and its monastic expressions. Since these problems are very complicated and since there is generally a lack of a clear and firm interven-tion on the part of the legislator and the major superiors, l~e quickly finds himself compelled to be content with a more traditional exercise of power, thus increasing the unrest of his subordinates. From all this, two points clearly emerge: (I) in general, the coincidence of the crisis of the mixed life with the break-through of the spirit of dialogue has much to do with the precipitancy with which the dismantling of the contempla-tive and monastic regimes is being accomplished in the orders in question; (2) the reassuring or reform of this regime must begin with a renewed insight into the very idea of the mixed life and a renewed recognition of the internal coher-ence of its essential elements. In Quest of Evangelical Poverty The renewal of the mixed life is inconceivable without a rediscovery of poverty. This is the case primarily because the contemplative attitude is essentially oblative, and thus it is in contradiction to our possessive instincts. The purifica-tion of these instincts presupposes a detachment which is not simply one in principIe but one that is sensibly felt. The problem becomes especially disturbing when we view it from the ecclesial angle. Our witness to God's tran-scendence loses a great deal of its force as long as we do not 4 Plus XII, Altocution to 30th General Congregation of the Society of Jesus, September 10, 1957, The Pope Speaks, v. 4 (1957-1958), p. 449. ÷ ÷ ÷ Active Monastic Orders VOLUME 2~, 1964 285 ÷ ÷ ÷ V. Walgrave, o.P. REVIEW FOR RELIGIOUS 286 clearly appear freed from the tyranny of material wants and the cult of security which characterizes our age. Our better Christians sense this connection vividly, If they suffer from their submersion in material needs, it is often because they recognize therein a lack of faith in God and in the message of Christ. And it is in vain that they seek in us, through our effective detachment, an indisputable expres-sion of this faith. The question is urgent: how can we conceive for religious life an expression of evangelical poverty that is appropriate for our age? How can a real sense of Christian risk be joined with the functional realism we must have? This inquiry, and it is becoming more and more lively, will not cease until the adequate answer has been fofind. Finally, we cannot close our eyes to the destructive misery of the underdeveloped world which is aggravated in propor-tion to the development of our wealth. In our era, when man's awareness has acquired a "planetary" dimension, the desire to live in conformity with the poor and suffering Christ--an essential trait of religious life--seeks inevitably to incarnate itself in a style of life which, by solidarity with His disinherited brethren, leaves flatly behind the arrogant abundance which surrounds us on all sides. Remoteness from the World Among the modern currents Which have a rather negative signification for the mixed life, special mention should be given to the tendency to exteriorization and immersion in contemporary affairs. Now, ih an apostolic community with a contemplative foundation, one must always maintain, in spite of the lively attention he gives to the evolution of this world, a relative, but quite apparent, distance .from things of present interest. This distance finds expression in the cloister, a material and spiritual partition which moderates com-munication with the world outside. For the moment, the preoccupation with an apostolate adapted to the style and rhythm of our civilization tends to neutralize completely this function of the cloister. The principal objection to the traditional viewpoint is that the modern apostle must keep up with the political, social, and cultural events of the day, just as his hearers do, by the many means of communication: radio, television, films, magazines, and so on. Such a conclusion is precipitate and rests upon a funda-mental confusion. The unlimited multiplication of contacts with present-day happenings is not the means that will bring us an understanding of modern man. By modelling our life on that of a Christian in the world, by introducing the mass media of communication indiscriminately as habitual elements in our life, we destroy that very perspec-tive which is so important for judging the true direction of current events. Moreover, we make too difficult the attitude of recollection and searching for God; and this is the very raison d'etre of the whole monastic apparatus. Nor should one imagine that intensive contact with the world will favor the efficacy of. our specific, mission. For the word which takes its il~sp~ration from this'contact only rarely communicates the Gospel message to the deepest aspirations of the modern soul. The resulting presentation may indeed be more "striking," but it will always be too facile as well. The primary conditions for a true understanding of and fruitful approach to modern society are of quite a different nature. What we must have are, first of all, a knowledge of human nature, just that, acquired through a humble self-knowledge as well a~ by other means; an authentic esteem for earthly values which will permit us to be in empathy (free from all religious smugness) with the man of-today as he is; and an extensive understanding bf the formation of contemporary civilization and its in.n.er logic. However, along with all this it would be highly desirable not only to initiate the young religious methodically into the world that the communications media evoke but also-- parallel to what will be said on the matter of formation for the mixed life--to arrange intensive contacts with certain representative milieux of present-day society. Thus, the approach to the modern world will be prepared not by a process of lowering the plane of conventual life to the level of the world but by a better general formation and a conscious and well-guided initiation. Reinvigoration of Monastic Initiation If the mixed life is to be more than a formula and if the contemplative element is to maintain its elementary solidity at the heart of the .apostolic life, a solid initiation to the monastic manner of living has to be provided. Among other things, such an initiation will demand: a) That young religious be taught to avoid all confusion between end and means, between .the essential and the accidental. Let us add that the "functional" or practical mentality, which is characteristic of the new generation, will for its part be able to exert a tonic influence on the spirit which animates observance and worship, b) That the young also be taught to respect the necessity of using means as well as their proper finality and to be attentive to details. This attitude presupposes, first of all, an understanding of different observances and forms of expression; more than ever before it must be shown (in a solid and carefully studied way) how these different practices correspond on the one hand to what is eternal in the needs of man and on the other to what is of positive value in modern aspirations. Further-more, it presupposes an awareness that the assimilation of ÷ ÷ ÷ Active Monastic Orders VOLUME 23, 1964 + ÷ V. Walgrave, O.P. REVIEW FOR RELIGIOUS 988 rites and observances, of chant and psaimody demand-_ - precise knowledge of various details and an unreserve~l commitment to their practice just as mastering a modern technique does;in fact, in both cases it is "virtuosity" which will permit a person to handle the "technical" means in a way so fluent that his mind, freed by this from all serf-conscious hesitation, will easily be able to turn toward the essential (in the case that concerns us: to aim at spiritual realities through the external "media," to integrate these "media" ever more and more into the spiritual movement of the soul towards God). This line of thinking leads us to formulate two theses in a more explicit manner, which once admitted will profoundly modify the pedagogical perspec-tive of the old orders. Integration of Personal Self-Awareness Very often the old orders consider it an element of their ascetical excellence that,, simply by the fact of their com-munal liturgical and monastic framework, they lead their members to an attitude of religious "objectivity," permitting them to go beyond a subjectivist self-awareness. It would be enough to hand oneself over unreservedly to this framework. This optimistic point of view seems to us completely outmoded in view of the psychological evolution that .is presently at work in mankind. With Rfgamey we posit the thesis that, for the self-aware type of person which modern man often is, a return to a "naive" attitude before the invitation of the transcendent is no longer possible. It is hardly a matter of adopting an attitude of pure objectivity and simply leaving the subjective aside. Many times one can conquer subjectivism only by going to the end of the road of self-awareness. III. Psychological Methods It follows that the renewal of the contemplative and mixed life---forms of life which, more than any other, require an objective attitude of soul--will be greatly assisted by in-troducing modern psychological methods in the formation and direction of the individual as well as in group work both within and outside the monastery.5 It is a question here of methods, basically very simple and human, which are more and more leaving their mark on the dynamic structure of the new society: methods of adapting to the social milieu and the mechanical aspects of our civili-zation, methods of individual and public relations, and so on, The younger generation accepts this very readily, moved as it is by that realism which accepts the complexity of 5 To avoid any confusion, let us say in advance that by the term "psychological method" and others like it we never envision psycho-analysis, which will always be a matter for specialists and which should be used with the greatest prudence. psychological facts, even blazing a trail through this como plexity to a new kind of simplicity, a simplicity that is arrived at by conscious, technical analysis. When secular businesses and organizations are profiting extensively and in a very concrete way from these multiple insights into the nature of maii~ it is unthinkable that we who are engaged in an enterprise much more important should neglect appealing to these same means--and that sometimes for lack of simplicity. For a Better Self-Knowledge As a first result of adopting modern psychological meth-ods, we would mention a Serf-knowledge that is more pro-found and better assimilated. In fact, contemporary psy-chology offers us an analgsi~s of the very depths bf the soul, that is to say, of those unconscious or barely conscious motivations which determine the. worth of a subject's involvement in an ideal. It makes us see the different types or psychological structures which can result from these motivations, the direction that the person's evolution receives from them, and the symptoms whose recognition will permit us to adjust these structures. The initiation into this "motivational" knowledge of oneself presupposes the' elaboration, based on what is called depth psychology, first, of a typology of the motiva-tion which dominates the commitment in question (here, in religious life), and secondly, of a method of individual formation with a view to acquiring a like serf-knowledge. This kind of self-knowledge will make it possible for the reflexive man to rediscover the attitude of spirit, feeling, and body that is called "objective." This attitude will mean for him a psychological facility in leaving the self behind and so arriving at a truly contemplative orientation. Psychosomatic Problems and the Contemplative Attitude Modern psychology has also served to draw our attention to the meaning of a certain number of psychosomatic phenomena.We have not hitherto taken sufficiently into account the fact that they are the symptoms of a psychic (if not moral) selfishness and that they also constitute a serious obstacle to the normal development of the contem-plative attitude and, consequently, of the apostolate it ought to inspire. Of these we may mention: general unrest of mind and body, an always hasty manner of acting, a yen for activity and change, impatience, certain forms of ennui-- understanding each of these traits as a permanent disposition which clearly dominates the psychological make-up of the subject. Indeed, the psychosomatic disturbances in question will often be largely the effect of contamination by the modern ÷ ÷ ÷ Active Monastic Orders VOLUME 23~ 1964 289 ÷ ÷ V. Walgrave, O.P. REVIEW FOR RELIGIOUS 290 environment. But the mentality and patterns thus trans-mitted grat't themselves very naturally onto the seN-centered elements we always have within us. It is from these thht they receive their stability, while keeping their own form of expression. Hence, to avoid these disturbances or to prevent their growth, we must, before all else, call upon this self-knowl-edge which we have just sketched. The lived discovery of their ~elf-centered roots and the humble acknowledgment of the voluntary element which can be mixed in there will be decisive in the transformation of the personality in depth. In the second place (and only in the second place), there is the question of influencing the psychosomatic dynamism by methods which approach it directly on its own ground. The modern world, suffering so much from nervous over-stimulation, appears to be turning more and more toward a number of related techniques (Zen Buddhism, Yoga, etc.), seeking there, in an atmosphere of quasi-religion and mysticism, for definitive deliverance from its anguish. Everywhere one comes across religious who are seeking in some of these means a tonic for personal dynamism. It remains to be seen how far these techniques will be useful in the spiritual ascent of the Christian--the authentic fruit of grace. Classic Laws o3r Spiritual Evolution The renewal of methods of formation and direction should be accompanied by a restoration of the classic doctrine of the fundamental laws that govern the evolution of the interior life. At present, this doctrine is neglected almost everywhere or-is even unknown. The teachings of a Saint Thomas Aquinas or a Saint John of the Cross on this subject would seem to most people to be of little more than theoretical interest, treating of things which undoubtedly happen somewhere in the Church but which it would be dangerous to try to situate in our everyday lives. Now, it is necessary to bring clearly to. the fore the truth 'that the laws in question' truly dominate the evolution, the success or failure, of life in religion. Monastic life is only a .particular area of application of this same process of as-similation. This means that, just as it is true of the life of prayer in general, so also the regimen of monastic observ-ances and the following of the evangelical counsels can obtain value as an authentically religious expression only through a period of aridity and trial during which a humble perseverance assures us of the purification of our profound automatic responses and desires. Without passing that way, one cannot judge the Christian value of the elements which make up this life. Where, for example~and it is so often the case~monastic prescriptions are assumed only as a social arrangement that is the obiect of a critical regard or a playful benevolence, then they will become in fact, and very quickly; a useless piece of baggage. "Inevitable Crises Sincere personal ihvolvement' in the religiogs life and its process of evolution will inevitably lead a person through one or several cri~es of alienation and interior solitude. In fact, life in a re.ligious house, above all where that life is fundamentally monastic,'makes us enter upon a Christian perspective that is very clear, even radical. Everything there expresses the Christian'.s conversion to God. Intimate identification.with its specific forms of expression obliges us to a theocentric rearrangement of our spontaneous judg-ments, to a conscious revision of our earthly and culpable self-centeredness, a real "metanoia" of soul. This transition involves a man in a kind of migration. For, while advancing into this new country, we are leaving to that extent an old land so close to our heart. The feelings of strangeness and loneliness are only the expression on a psychological level of this spiritual exodus of the soul. "The resoluteness and perseverance with which we go through these often difficult periods express in a normal way the Christian commitment which inspires our presence in the religious house. Thus it is evident that these difficult passages are of extreme importance. Often, unfortunately, spiritual di-rectors seek only to "cover up" these crises, preoccupied as they are with avoiding all discouragement or nervous tension. Now, it is only by penetrating and making one's own the inner meaning of this situation while carrying on a dialogue of love with God that one will come to the point of a definitive entry onto the path of religious or monastic life. Only in this way can the nearness of God and the symbolic world of the religious house (above all, if it be basically contemplative) become for this person a place where he is truly at home. This means that the spiritual attitudes which correspond connaturally to this milieu have drawn to themselves and thoroughly assimilated the pro-fotind forces of our spontaneity. Formation to the Mixed Life It is characteristic of the mixed life, as we have said, that the apostolate, the end of the order, is intimately bound up with the contemplative form of life. Evidently, the harmoni-zation of these two attitudes, contemplative and active, is not easy for anyone. From the viewpoint of formation, it requires not only a preparation for a contemplative attitude (all the more explicit as it will have to be able to witl~stand the skirmishes and shocks of an intense activity) but also a formation to the mixed life as such. This seems to us to imply that the young religious be given + + + Active Monastic VOLUME 23, 1964 291 V. Walgrave, O.P. REVIEW FOR RELIGIOUS brief and well-defined apostolic tasks even .before the end of ¯ their theoretical education. This formation should be completed later, during the first period of the apostolate, by a kind of guidance not unlike the "supervision" used in the formation of social workers. It will be aimed not only at the strictly technical aspects of the apostolate and its religious efficacy in souls but also fat the personal problems posed by the attempt to reconcile action with the requirements of the contemplative life. The method of "supervision" is basically simple and .natural, but it requires a technical preparation. Its practice takes much time, requires great effort and a perfectly com-mitted interest on the part of the '~supervisor," Let us repeat here that the functional simplicity which it supposes cor-responds perfectly to the spiritual .orientation of the new generation. Taking into account the daring nature of the enterprise, one might finally ask if the formation to the mixed life, in order to be sufficiently efficacious, ought not to be completed near the end of the first active period (33-35 years of age?) by a return of several months duration to a way of life more " clearly contemplative. This period of "retreat" would per-mit a reappraisal in depth of the genekal direction that one has taken in his life as well as of the various notions that have been the basis of his spontaneous action. In this way could be prevented certain fixations in the realm of our judgments and inner attitudes which often seriously hinder the progress of the soul as well as the fruitfulness of the apostolate. Besides, this period.would make available the time necessary to fill up those gaps in one's knowledge (Sacred Scripture, dogma, or moral) theology which he has felt to exist during the course of his ministry. In general, when in the milieu of the ancient orders such an idea is easily rejected, this is not because (as is usually pretended) a return to an intensified recollection would be something superfluous for us who lead a partly contempla-tive life. On the contrary, if the very idea of such a return is enough to cause an unpleasant chili (another novitiate D, it is because we have never deeply assimilated the con-templative part of our life. Another indication of this situation can be seen in the many mitigations made for some time now in the arrange-ment of the annual retreat. It is true that these mitigations often increase the spiritual yield of the retreat. But this comes simply from the fact that the subject himself has become incapable of giving himself profoundly to a.re°re exacting regimen. Such a program represents an ideal from which he feels too far removed and in which he hardly believes any more. His need for authenticity impels him to reject it. IV. True Religious Houses If an order of mixed life is to be able to live up to its vocation, it is necessary that the majority of its members really participate in this type of life by residing in a "nor-mal" religious house; that.is to say one in which,the monastic prescriptions of the particular order are honored. In many countries the number of these houses is limited to the houses 'of formation. This amounts to saying that in practic~e the "mixed life" is conceived of in two successive stages: a contemplative regime, preparing for a life that is merely active. Even more complicated is the question of determining how large a house should be in Order that'it can provide the minimum requisite for monastic life and atmosphere while at the same time giving its members the freedom necessary for an active ministry. This will depend very much on the general conception of the particular order: 1. In an order whose tradition has always placed the accent upon a retired life in a strongly contemplative environment and that has conformed its methods of aposto-late to that, the number could be smaller than in another which conceives of its apostolate as a vanguard dialogue with the world on the mov, e. 2. In a mixed order where the contemplative life is founded moreover on the communal framework of choral office and monastic observances (such are the orders that are heirs of the canons), it would be very difficult to preserve its proper life without a system of large religious houses (about twenty persons in the Case of a very active order). The Choice o j: Tasks For the mixed life to be the rule rather than the exception, it will be necessary clearly to distinguish between the tasks that are reconcilable with this life and those which are not, whether by their nature or in the conditions of their exercise. In general, the acceptable tasks will be ones that have a directly religious meaning and that can be arranged in such a way as tb permit those engaged in them enough time for periodic and sufficiently prolonged stays within the religious house. From this it follows that the taking on of parish work ought to be exceptional. The repeated appeals on the part of certain dioceses or centers of pastoral studies to enlist the mixed orders into the pafochial framework imply a mis-understanding of the nature of their vocation. In the long run, the Christian life of a particular region, will not be enriched by taking religious away from a form of life that has an authentically contemplative orientation. Entirely other is the question of knowing whether the ÷ ÷ Active Monastic Orders VOLUME 2,~1 1964 293 rather large number of pi'iests living in the religious houses of these orders really means a sterile hoarding of elements that would be very useful f~r the apostolate~if, in fact, their monastic activity constitutes a waste of precious capital. Indeed, even if there is question of fervent priests, the result of their affiliation to a religious house will be rather negative if, psychologically speaking, they have not really entered into this monastic framework, making their own its proper orientation. If this is the case, would it not have been pref-erable forthem to have entered a diocese or a congregation with purely active g~als? This being the situation, if one wants to make it evolve in a direction more 'invglved in pasto(al work, he runs the risk of eventually compromising the future of a form of religious life that is extiemely impor-tant for the Church. Finally, we call attention to the fact that it is easier than it used to be for a mixed order to limit itseff to its specific vocation. The existence of.a number of "active" orders and congregations frees us from having to handle, many apostolic functions for which, in the past, we were the only ones available. A More Specialized Recruiting A profound unawareness concerning 'the ultimate objec-tive and the requirements of the mixed life reigns almost everywhere in the orders in question. As an inevitable consequence, a great number of people have beenallowed to. enter who are incapable of living the life in its specific sense or who are little inclined to do so. The presence 0f.these members is undoubtedly one of the greatest obstacles to the restoration of a mixed life worthy of the name. A more realistic and stricter recruiting of candidates is necessary. It is not enough that the candidates be truly interested in the specifically aPOstolic end and works of the order. Too often the monastic element and the contemplative orienta-tion are seen as secondary to the apostolic element and accepted only as something "thrown in for good measure." Enr611ment under this condition is devoid of meaning. In view of the present need for authenticity, the presence of a number of subjects so disposed must lead to an ever more radical dismantling of the monastic character of these orders. V. Walgrave, O.P. REVIEW FOR RELIGIOUS 29,1 The Drive to Power and Fidelity to Vocation A group's attachment to its own influence in the Church is bne of the most frequent causes of an order's estrangement from its primitive vocation. Social psychology has convincingly shown how the drive to power can unconsciously inspire even altruistic and well-intentioned plans. It is this same process which is more or less at work in every society, not excluding the most sacred, and it constitutes that "too human" aspect of it which we must understand but never approve. Orders of-mixed life are especially, vulnerable to this tendency because they have to .defend their clearly contem-plative attitude against the pressure of an apostolic posture which is very conspicuous in the Church. The presence.of this danger is seen in the following practices: taking on tasks that are too numerous or unsuitable to the specific vocation; a view of the apostolate that is spontaneously in a spirit of competition; multiplication of small houses; lack of discretion in admitting 9andidates for the sake of numeri-cal success; a distorted presentation ofthe order's ideals, and so forth. The Christian world is less and less inclined tO accept in the Church and in the religious orders this com-promise between moral authority and the drive--whether conscious or unconscious !o domination. Consequently, the orders will see themselves obliged to conceive of their corporate orientation in a more spiritualized, more evangeli-cal manner so that the sense of their size and concern for their influence will no longer exert such pressure on fidelity to their ideal. The future of the mixed life can only gain from this. Are the Mixed Orders Too Numerous? Once we admit the ideal and logic of the mixed life in all their intransigence, we can no longer keep from asking whether the number of these orders is not too great to allow each to respond fully to its vocation. For the person who attaches more importance to spiritual fecundity than to the natural tendency to survival, the question is only too serious. Let us add two points which throw light on the import Of the problem. On the one hand there is the already wide-spread difficulty the contemplative life experiences in supporting itself in the midst of the contemporary world. On the other, it must be remembered that almost all the great orders of the Middle Ages have taken new life while a considerable number of new congregations have arisen by their side, each of them seeking to attract the necessary candidates. ÷ ÷ ÷ Acti~ Monasti~ Orders VOLUME 23s 1964 THOMAS DHBAY, S.M. Updating Puzzlements Thoma~ Duba]~, S~M., is spiritual dr-rector at Notre Dame Seminary; 2901 South Carroll-ton Avenue; New Orleans 18, Louisi-ana. REVIEW FOR RELIGIOUS Anyone even mildly acquaintedwith the thinking of our American sisters in these mid-sixties is aware that there is.a steadily increasing and animated discussion among them dealing with projected apostolic changes in the life of religious women. And as his acquaintance is deepened, he becomes aware that the sisters'-reaction spectrum to the current theory and practice of apostolic adaptation ranges all the way from an eager, impatient enthusiasm through a wait and see interest to a fearful apprehension that the new is going to swamp the old. In our view the overall situation is healthy and the discus-sion beneficial; but, as is commonly the case, not everything that fs being said is of equal value. Some of it is occasioning pet~plexity--and, in a few instances, we think anxiety not too strong a word--among a significant number of our sisters. Even though disturbance is not absent among older religious, we are particularly concerned with the yotinger. Despite their great good will and partially because of it, these latter are especially susceptible to harm resulting from uncertainties in their formation and clashing theories in their reading. Our purpose here is threefold. We wish first of all to suggest two or three formulations of the updating adaptation problem, not merely in. general but as it affects the typical individual religious. Then we propose to set down as .we understand them the causes of the impatience of one group of sisters and the reasons for the fears of a second group. Finally we shall trace out the general lines of procedure which Sacred Scripture and the magisterium of the Church present as guides to religious communities in their actual efforts at aggiornamento. Formulations of the Problem In its popular form our puzzlement may be said to con-sist in conflict between the new and the old in contemporary religious life. Constitutions are currently being modified by general chapters. Some religious feel that the changes are not drastic enough; others are persuaded that they are too drastic. Some have no set opinion but simply wonder what is essential and what is not. This popular perplexity is sharpened by newly appearing books and articles and addresses that recommend apostolic practices at variance with traditional approaches. Many sisters could hardly be more wholehearted in their agreement with the recommen-dations, while others wonder whether they will work with women. The tension is heightened when in a given congrega-tion the difference in apostolic viewpoint (or 15erhaps it is occasionally more a difference in judgments of feasibility) takes the shape of superiors on one side and subjects on the other. A more basic formulation of our problem is rooted in two distinct scriptural streams of spirituality which for our purposes we may style individualistic-contemplative and social-active. The first current lays great stress on the soul's inner life with God, solitary, sheltered, intense, delightful. There are many more instances of this thought pattern :in the Old Testament than we may easily instance here. "One thing I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of .the Lord . Of you my heart speaks. [The new Latin for verse 8 is clearer than the English: "Tibi loquitur cot meum."] . How precious is your k.indness, O God ] The children of men take refuge in the shadow of your wings. They have their fill 6f the prime gifts of your house. ¯. Only in God be at rest, my soul. When I am with you, the earth delights me not . For indeed, they who withdraw from you perish .But for me, to be near God is my good; to make the Lord God my refuge.''1 This hid-denness- individualist current is, if anything, even more pronounced in the New Testament. The thirty-year example of the eternal Word is vastly impressive, to say nothing of His forty-day retreat and His habit of spending whole nights on the mountain during His public apostolate. What He did in His life He taught in His words, for He judged Mary who merely sat and drank of His wisdom better off than the busy Martha. And St. John tells us, "Do not love the world, or the things that are in theworld" (1 Jn 2:15), while St. Paul admonishes us not to have a taste for this world but rather to seek what is above and thus be hidden with Christ in God." "Therefore, if you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God. Mind the things that are above, not the things that are on earth. For you have died, and your life is hidden with Christ in God" (Col 3:1-3). The second stream of scriptural spirituality is found especially in the New Testament and its emphasis is on the kerygmatic proclamation of the word to the whole of man- ~ Ps 26:4,8; 35:8-9; 61:6; 72:25,27-8. ÷ ÷ ÷ U~dating Pu=lements VOLUME 2~, 1964 297 ÷ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS kind. The precept was given by the eternal Word Himself: "Go into the whole world and preach the gospel to every creature" (Mk 16:15). Its seriousness was more than once underlined by Paul in his words as well as in his life. "How then are they to call upon him in whom they have not believed? But how are they to believe him whom they have not heard? And how are they to hear, if no one preaches?" (Rom 10:14). "For woe to me if I do not preach the gospel !" (1 Cor 9:16). "I charge thee, in the sight of God and Christ Jesus, who will judge the living and the dead b~i his coming and by his kingdom, preach the word, be urgent in season, out of season; reprove, entreat, rebuke with all patience and teaching" (2 Tim 4:1-2). Brought up to date, this formulation of our sisters' apos-tolic puzzlement bears on the relative positions of prayer and work in the contemporary setting. And the pat answer, "a due time for both," does not answer all the sub-questions : Do religious women spend too much time in mental prayer? Is there such a thing as "apostolic mental prayer"? Should active communities still say the Office in choir? If so, how much of it? If not, what shall supply for the nourishment the Office formerly gave their souls? The third formulation of our perplexity centers on the actual mission state of the world today. In this shape the problem may be presented as a comparison between a single verse of Scripture and a few hard facts of twentieth century reality. The scriptural aspect of this formulation is the unvarnished divine precept that the glad tidings be preached to every creature: "Go into the whole world and preach the gospel to every creature," The hard facts which, seen under the light of this verse, should cause a keen discomfort are, first of all, that two thousand years later less than twenty percent of the world has so far accepted the full message. And secondly, the non-Catholic world, we are told, is in-creasing more rapidly than the Catholic. Still more, we have nowhere in sight a number of religious and priestly vocations. sufficient to cope either with 500 million faithful or the over two billion still outside the Mystical Body. To compound a nightmarish situation is the fourth fact of an appalling apathy on the part of the .majority of our Catholic laymen and laywomen. Now the comparison between the divine precept and the human facts sets in bold relief the final formulation of our puzzlement: Given the staggering situation of our missionary condition, how can we rightly continue to emphasize the cozy, contemplative, self-contained elements in the religious life? Should not the sister's dominating passion be the proclamation of the word? Does not aggiornamento demand that religious face the contemporary scene as it exists? Causes of Impatience We can perhaps trace out the reasons for a certam unrest among many religious women according to th~ three ways we have formulated the problem. It seems t~ us that a noteworthy number of sisters are dissatisfied ~ith some of the prescriptions of their ~onstitutions and Customs. Some feel that their religio~s habit is archaic and th.at even as it has been modified it remains an impediment to attaining an easy rapport with modern men and women, especially non-Catholic men and women. To many sisters the rule that they go out only two by two is consonant neither with the much freer status of contemporary woman nor with the actual .needs of the apostolate. The many permissions re-quired in convent life seem to be out of harmony both with the greater independence of women in our day and with like situations among religious men. These causes ofim-patience and others like them are sharpened when the sister subject not only sees no adequate adaptation in her com-munity but no great inclination in the administratiOn to initiate steps to attain it. Tl~e second type of reason for disquiet is a discontent with the present allocations to prayer and work in active congre-gations. We do not mean that religious are uninterested in prayer; but we do mean that some of them feel that the amount of time to be given to prayer, and especially vocal prayer, needs to be cut down. Many would like to pare down community vocal prayers, and some would extend the paring process also to the DiVine Office and even perhaps to mental prayer. The final reasons for impatience cluster about the manner in which religious women are as a matter of fact carrying out the gospel command to preach the word to every crea-ture, including the billions of souls still outside the Mystical Body. While we are confident that many sisters decidedly desire to work with children and would feel both uncomfort-able and inept with adults, there are others who prefer to work with mature people and thus get to "every creature" more directly. We think, too, that a large number of reli-gious are unsatisfied with the indirect apostolate of teaching English and arithmetic, of keeping hospital records and supervising nurses, and rather wish to spend themselves in an immediate apostolate of supernatural contact with souls. These sisters feel that they and their companions could be used more effectively by leaving the indirect apostolate to laywomen and rather engaging themselves in reaching directly the vast populations of adult women still little touched by the Church. The impatience here is rooted in what appears to be an obsolete and ineffective use of the apostolic resources of our consecrated women. ÷ ÷ ÷ Updating Pu~lements VOLUME 23~ 1964 299 ÷ Thomas Duba~, S.M. REVIEW FOR RELIGIOUS Causes of Fear At the opposite end of what we have called the reaction spectrum to apostolic aggiornamento lie varying degrees of fear regarding adaptations that have already occurred or, perhaps more frequently, regarding others that are merely being proposed and discussed. We may note in passing that sisters who entertain these fears are by no means unsym-pathetic as a group either to the theory or the fact of adapta-tion. They see the likely good but are also concerned about the likely harm. What are these fears? We would distinguish three main bases for apprehension concerning current developments in updating approaches to the apostolate of religious women. The first of these bases is the simple fact that many sisters are not capable either natively or by training background to work effectively with adult women. The apprehension arises from the suspicion that religious now working fruitfully with children would perhaps be transferred to occupations for which they are prepared neither by disposition nor by education. The second cause of updating anxiety centers on the alleged inability of women to live holy religious lives without the safeguards with which their, rules have traditionally surrounded them. Without taking a position regarding this fear, we can say at least this much that not all sisters are convinced of the advisability of rule modifications which open the way to considerably more and longer contacts with the world. One might object that even sisters have to take risks, but this would be met with the rejoinder, "Yes, but how many? When do we reach the point where contacts in the world will do more harm than good to religious and their work?" At least some sisters see a problem here. Perhaps the most frequently occurring and the deepest reason for disquiet lies in the area of mental prayer and the need for solitude. Despite verbal assurances to the contrary, both formation and inservice policy recommendations by the mounting attention they give to a tension and time packed apostolate seem to these religious to be making slow inroads on a calm prayer life with the indwelling Trinity. There seems to be a clash between new apostolic emphases and the age-old Catholic insistence just recently reiterated that the first duty for a religious, even for a religious belonging to an Institute of active life or of mixed life is then to give himself to God in contemplation and out of love for him. Service of the neighbor" comes second only, in so far as he needs it and as the re-ligious is in fact entrusted with it by his Superiors? 2 Archbishop Paul Philippe, The Ends of the Religious Life according to Saint Thomas Aquinas (Athens: Fraternity of the Blessed Virgin Mary, 1962), p. 72. Archbishop Philippe is secretary of the Sacred Congrega-tion of Religions. Some of our ~isters are wondering why, if contemplative love is primary in the religious state, the contemporary trend is toward reducing rather than increasing the time available for its peaceful practice. Or to ask an allied question, if as Plus XI declared, a hidden life of prayer, love, and suffering is a more fruitful apostolate for souls than active works are, why are we meeting our apostolic challenges with a greater emphasis on action than on contemplation? Such, then, are the causes of impatience on the one hand and fear on the other that we have found among American sisters. We propose now to suggest some general norms of procedure which according to Sacred Scripture and the teaching Church are sound guides for resolving in broad outline some of the questions we have raised. Guides for Apostolic Updating First principle: the Trinity is the source oaf apostolate. The re-ligious who steps into a classroom or a hospital ward does not enter her working domain as a private person, as. the former Mary Jones or even as the present Sister Mary Teresa. She enters as a member of a supernatural team, a religious community on which the Church has bestowed a mandate. She is a sent person, a commissioned person. Im-mediately she is sent by her major superior, intermediately by the Roman Pontiff and the local ordinary, ultimately by God Himself. Her religious superiors have the. authority to mission her because they have received a share in the pope's universal jurisdiction, and th~ pope has his authority from Christ Himself, and Christ has it from the Father. "As the Father has sent me, I also send you" ~Jn 20:21). The sister; therefore, engages in her apostolate as one sent by the very Trinity abiding in her heart through supernatural knowl-edge and love. It is highly fitting, then, that she live in close union with the abiding fountain of all apostolic fecundity. Our first principle for solving our apostolic problems is, consequently, that the indwelling Trinity is the starting point of external works. Second pdndple: the sisters' apostolic methods must meet con-temporary needs as they actually are. It is axiomatic in scholastic philosophy that whatever is received is received after the matter of the receiver. A man who tries to cut a sheet of steel as though he were dealing with paper is going to have his problems. A religious community which operates in the mid-twentieth century as though it were working in the mid-nineteenth is going to run into some dead-end streets. The Gospels themselves were written differently according to the manner of the receivers. Matthew wrote in one fashion for his fellow countrymen in Palestine, Mark and Luke tailored their approaches to Gentile converts, while John proposed to write a theologically orientated account against the Docetists and styled his Gospel accordingly. Religious ÷ ÷ ÷ opaating Puzzleracnts VOLUME 23, 1964 301 + ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS ~0~ communities surely cannot afford to do less in meeting contemporary needs in a contemporary manner. The Holy See itself has said so much in the last two decades about the need for adaptation in the religious life that for us to say more would be to labor the point. Hence, our second prin-ciple is patent: however we are to meet updating tensions, our solutions will have to face and answer real problems as they now exist. Thirdprinciple." prayer, love, and suffering are the most Jruitful apostolate. This third guide to unraveling unrest and ap-prehension in adapting to modern needs is taken bodily from the teaching of Pope Pius XI. Speaking on the occasion of the canonization of a religious whose community neither teaches nor nurses, the Discaleed Carmelite nuns, tl-ie Holy Father remarked: "These are the most pure an~l the most lofty souls in the Church, who by suffering, loving and praying in a hidden apostolate hold the first place in bene-fiting all men.''3 Approving the Carthusian statutes a decade earlier in 1924, the same pontiffhad said perhaps even more strikingly that it is "easy to understand how they who assiduously fulfil the duty of prayer and penance contribute much more to the increase of the Church and the welfare of mankind than those who labor in tilling the .Master's field.''4 Several centuries earlier St. John of the Cross had taught the same truth in his own limpid manner: "A very little of this pure love is more precious in the eyes of God and the soul, and of greater profit to the Church, even though the soul appear to be doing nothing, than are all. these works t0gether,''~ Now if we pay this teaching more than lip service, we must in the actual ordering of the contemplative and work-ing aspects of active religious congregations recognize the primacy of the former not only in the sanctification of the individual religious but even in the sanctification ~ the souls . committed to her care. We have got to work, to be sure, and work hard. Woe to us if we do not preach the Gospel. But all the same, if praying, loving, and suffering are the most fruitful apostolate in the Church, we religious have got to be before all else contemplative sufferers or suffering con-templatives. Hence, to aim at updating constitutions, rules, and horaria on any other basis is simply to miss the point. If getting our religious women to mix more with the world is going to damage their love and prayer, the mixing must yield, not the love and prayer. If newly undertaken activi-ties are going to so wear a sister out t

Objective: Bluetongue (BT) and epizootic haemorrhagic disease (EHD) are arthropod-borne diseases of wild and domestic ruminants caused respectively by viruses belonging to the species Bluetongue virus (BTV) and Epizootic haemorrhagic disease virus (EHDV) within the genus Orbivirus of the Reoviridae. The viruses are transmitted between ruminants by biting midges of the genus Culicoides (Diptera: Ceratopogonidae). BTV went undetected in Reunion Island between its first documented emergence in 1979 and two other serious outbreaks with both BTV-3/ EHDV-6 in 2003, and both BTV-2/EHDV-6 in 2009. In these outbreaks, infected animals developed symptoms including hyperthermia, anorexia, congestion, prostration and nasal discharge. In order to get an overview of the circulation of BT/EHD in Reunion island, an assessment of the prevalence in ruminants native to Reunion Island by a cross-sectional study was undertaken in2011on 67 farms, including a total of 276 cattle, 142 sheep and 71 goats with a total of 489 ruminant samples. Data concerning farm characteristics, type of production, and number of animals were collected through farmer questionnaires for an evaluation of the associated risk factors. In addition, investigation of clinical cases based on the observation of clinical signs was also performed in order to get BTV/EHDV isolates with the aim to track the origins of the circulating strains. Methods: Risk factors analysis Data concerning farm characteristics, type of production, number of animals, closeness to another farm and sugar cane fields, presence of organic and other waste on the farm, exposure to wind, distance to a permanent water point, type of animal housing, presence of ticks on animals, use of treatment against ectoparasites and insects, animal's contacts with other animals or humans, grazing practice, spreading of manure on pastures, presence of Tenrece caudatus, rodent control, number of abortions in the herd in the last 12 months, purchasing behaviour, quarantine of newly purchased animals, other biosecurity factors like hygienic precautions taken by the staff or other people entering the farm (truck driver, vets and other visitors) were taken from a questionnaire which was filled in during an interview with the farmers. This questionnaire was pre-tested on five farms in a preliminary study. The final questionnaire comprised 40 questions of which 75% were closed-ended. Serological assays Specific anti-BTV antibodies were tested in serum samples with a group-specific competitive ELISA based on the VP7 protein using a commercial kit (LSIVetTM Ruminant BT Advanced II- Serum, Life technologies, France). Specific anti-EHDV antibodies were tested using a blocking commercial kit (LSIVetTM Ruminant EHDV-Serum ELISA kit, Life technologies, France). A Sunrise ELISA reader was used for reading at 450 nm (Tecan, France). Optical density values were converted to percentage inhibition (PI). According to the cut-off value of the test, test samples with PI values > 40% for BT and > 60% for EHD were considered as positive. BTV/EHDV genome detection For the BTV group specific real-time RT-PCR, 6 μl of denatured double-stranded RNA prepared with the EZ1 robot and EZ1® Virus Mini Kit v2.0 (Qiagen, France) were reverse transcribed (RT) and amplified using the onestep QuantiTect Probe RT-PCRkit (Qiagen, France) based on segment 1 developed by Toussaint et al. 2007. For the EHDV group specific real-time RT-PCR, 5 μl of denatured double-stranded RNA were reverse transcribed (RT) and amplified using the commercial TaqVetTM EHDV (Life technologies, France).The subgroup-specific EHDV RTPCR based on segment 2 was performed according to Sailleau et al., 2012.Embryonated chicken eggs (ECE) were each inoculated as previously described in Sailleau et al., 2012 Sequence analysis, alignment and phylogenetic analysis To identify the genetic relatedness of the detected virus, phylogenetic analyses were performed with published EHDV sequences. Sixteen full-length VP2 gene sequences were cleaned by hand from the results of several BLAST nucleotide searches as well as direct references from available up-to-date literature and then aligned using the ClustalW translation alignment tool in MEGA (Ver. 5.05). Phylogenetic analysis was performed using the neighbour-joining method using distance measures generated by the p-distance algorithm running 1, 000 iterations with Geneious® Pro. Statistics A Fisher exact test was used to compare differences in prevalence between diseases and species. All statistical procedures were performed using R.3.0.1. A value of P < 0.05 was considered significant. The prevalence rates were estimated as the overall mean and 95% confidence interval (CI). Results: The observed EHD prevalence rate in cattle was 63.77% (95% CI [57.99–69.55]), 5.63% (95% CI [0.03–10.99]) in goats, and 3.70% (95% CI [0.05–6.88]) in sheep, suggesting that EHD occurs more often in cattle than in goats and sheep. These findings were supported by a significant statistical difference in the EHD prevalence rate between species (Fisher exact test, P «2.2e-16). The observed BT prevalence rate in cattle was 79.62% (95% CI [74.77– 84.47]), 50.70% in goats (95% CI [39.08–62.33]) and 21.48% in sheep (95% CI [14.55–28.40]) with a significant difference in BT prevalence between species (Fisher exact test, P = 4.367e-10). Additionally, three suspected outbreaks occurred during the 2011 study period, one BTV/EHDV negative, one BTV specific and one combined BTV/EHDV outbreak. In total, 14 EHDV positive cases and 1 BTV/EHDV co - infection case were identified. Two further suspected outbreaks were confirmed to involve EHDV and BTV/EHDV. Isolations of EHDV were successful resulting in the identification of the Reunion -specific EHDV-1 serotype. Phylogenetic analyses of segment 2 showed that the Reunion isolate 6010 _2011 belongs to the group C (hypothesised in Anthony et al. 2009 together with EHDV-1 strains from Australia, 1995, Nigeria, 1967, French Guyana, 2011 and New Jersey, USA, 2011). In January 2014, once more suspected outbreaks occurred on cattle with observed clinical signs such as hyperthermia, congestion and nasal discharge. Virus isolations were successful and led us to identify a new EHDV serotype for Reunion island, the EHDV-7 serotype. Conclusion: Our results confirm that the prevalence of both BT and EHD is high and that both are likely currently circulating. A high risk of BTV and EHDV infections was associated with the introduction of ruminants from neighbouring farms without quarantine, the presence of organic and other waste on the farm, and treatment against ectoparasites and insects. New circulating EHDV serotype 1 and serotype 7 of unknown origin were isolated in 2011 and 2014 respectively. The mechanisms involved in the introduction, maintenance, and perpetuation of both BTV and EHDV orbiviruses in Reunion Island need to be further investigated. How and when the EHDV serotypes were introduced onto the island are unknown, the most likely being the introduction of infected animals from eastern and southern Africa, Madagascar or Australia over a period of many years. The introduction of Malagasy breeds, which could be considered as orbivirus susceptible breeds many decades ago, is one possible hypothesis. Since 1976, importation of domestic ruminants from these countries has stopped. Until 2008, imports were only from mainland France. The maintenance of both viruses in the livestock population could also be due to the presence of reservoirs such as deer as was the case in many places including southern California between 1990 and 2007 (Roug et al., 2012). Pathogens can easily be shared between wildlife and domestic ruminants which has implications for both the animal production industry and wildlife health. Whether animal reservoirs such as Rusa deer Cervus timorensis rusa imported from Mauritius Island and now present in Reunion Island play a role in EHDV epidemiology need to be investigated. The same species of Rusa deer was introduced on the island of Mauritius in 1639 and serological evidence of both EHDV and BTV circulation is documented. Since 1992, in accordance with European Union regulations, importation of live deer from Mauritius to Reunion Island is forbidden. The intermittent detection of certain serotypes and the occasional appearance of new serotypes suggest that, in the past, regular but separate introductions of BTV/EHDV may have also taken place from Madagascar, and from Southeast Asia including Mauritius via windborne Culicoides. Although it exists, the observed herd immunity in Reunion Island is not high enough to prevent the maintenance of an enzootic cycle, which could also be related to the abundance and activity of Culicoides throughout the year. The findings reported here provide additional hypotheses regarding the ecological characteristics of bluetongue and epizootic haemorrhagic disease and other vector -borne livestock diseases. Sentinel surveillance programmes are a useful way of documenting regionalization zones for diseases, which can be of great importance when securing livestock international markets.

The article draws attention to the fact that in accordance with international documents in the detention of prisoners and the provision of places for sleep it is necessary to treat them with respect for human dignity, with the possibility of seclusion in a separate room. Meanwhile, the criminal-executive legislation of Ukraine, the practice of punishment in the form of imprisonment, the spatial structure of correctional colonies do not provide such an opportunity. Since its introduction in 1920, imprisonment only involves collective retention of the convicts first in the barracks, now in the dormitories, that is the material embodiment of the idea of correction of the convicts «in the collective and through the collective.» It is not about any personal space of the convicted person, since placement in dormitories, where the living space is provided in 4 m2, excludes the possibility of solitude neither in the daytime nor at night. Under such conditions, the result of living of prisoners in dormitories due to the large crowding of people in a confined space is a manifestation of anxious-depressive, negative-depressive and negative-hysterical reactions among them. Accommodation in such dormitories causes irreparable harm to the individual, contributing to the development of psychological fatigue, alienation, tension, irritation, anxiety and depression, that leads to neuro-psychological overload, conflicts and breakdowns. Prolonged being of convicts in an aggressive environment of their own without any possibility of seclusion with inevitability leads to psychosomatic changes, that become irreversible after 5–6 years of imprisonment. Thus, the placement of convicts in dormitories acquires signs of cruel, inhuman and degrading treatment. The purpose of the article is to develop proposals aimed at eliminating the shortcomings of imprisonment with serving it in correctional colonies, in order to replace the deprivation of liberty, that involves the residence of prisoners in dormitories, with imprisonment. that provides private space in a separate room for each prisoner. This material allows to submit the following proposals: it is necessary to abandon such a type of punishment as imprisonment introduced in 1920 by the Provisional Instruction of the People's Commissariat of Justice; instead of imprisonment, there should be punishment in the form of imprisonment only for violent crimes against a person; taking into account the negative impact on the health of a person of a prolonged isolation, the maximum term of imprisonment may not be more than five years; the possibility of imprisonment for minors should be ruled out; there is a need to abandon the «ideal zone» and introduce a new for Ukraine architectural model of a prison where there would be no placement of convicts in dormitories, and each prisoner would be provided with a living room of a hotel type that complies with the European prison rules, with sanitary compliance of the hygienic requirements to the living space and the cubic area at least at the level of the nineteenth century, which was in solitary cells of the royal prisons, that is, an area of at least 10 m2 and, accordingly, a cubature not less than 28 м3. ; В этой статье обращается внимание на тот факт, что согласно международным документам при размещении заключенных, предоставлении места для сна, надо относиться к ним с уважением человеческого достоинства с обеспечением возможности уединения в отдельном помещении. Между тем уголовноисполнительное законодательство Украины, практика исполнения наказания в виде лишения свободы, пространственная структура исправительных колоний не предоставляют такую возможность. С момента своего введения в 1920 году лишение свободы предполагает только коллективное содержание осужденных сначала в бараках, теперь в общежитиях, которые являются материальным воплощением идеи исправления осужденных «в коллективе и через коллектив». Ни о каком личном пространстве осужденного речь не идет, поскольку проживание в общежитиях, где жизненное пространство предоставляется в 4 м2, исключает возможность уединения как днем, так и ночью. При таких условиях, результатом проживания осужденных в общежитиях из‑за большой скученности людей в ограниченном пространстве имеет место проявление среди них тревожно-депрессивных, отрицательно-депрессивных и нервно-истерических реакций. Проживание в таких общежитиях причиняет невосполнимый ущерб личности, способствуя развиию психологической усталости, отчуждению, напряжению, раздраженности, тревожности и угнетенности, что приводит к нервно-психическим перегрузкам, конфликтам и срывам. Длительное нахождение осужденных в агрессивной среде себе подобных без возможности уединения с неизбежностью приводит к психосоматическим изменениям, которые через 5–6 лет лишения свободы приобретают необратимый характер. Таким образом, размещение осужденных в общежитиях приобретает признаки жестокого и унижающего достоинство обращения. Целью статьи является разработка предложений, направленных на преодоление недостатков лишения свободы с отбыванием его в исправительных колониях для того, чтобы на смену лишению свободы, предусматривающему проживание осужденных в общежитиях, пришло тюремное заключение, предоставляющее личное пространство в отдельной комнате каждому заключенному. Изложенный материал позволяет дать следующие предложения: необходимо отказаться от введенного еще в 1920 г. Временной инструкцией Наркомъюста такого вида наказания, как лишение свободы; вместо лишения свободы должно быть наказание в виде тюремного заключения лишь за насильственные преступления против личности; с учетом отрицательного влияния на здоровье человека длительной изоляции максимальный срок заключения не может быть более пяти лет; необходимо исключить возможность применения тюремного заключения к несовершеннолетним; возникла необходимость отказаться от «идеальной зоны» и внедрить новую для Украины архитектурную модель тюрьмы, где не будет размещения осужденных в общежитиях, а каждый заключенный будет обеспечен для проживания отдельной комнатой гостиничного типа, что будет соответствовать Европейским тюремным правилам, с соблюдением санитарно-гигиенических требований к жилой площади и кубатуре помещений хотя бы на уровне ХІХ столетия, какой был в одиночных кельях царских тюрем, то есть площадью не менее 10 м2 и соответственно кубатурой не менее 28 м3. ; У статті звертається увага на те, що за міжнародними документами при розміщенні ув'язнених, надання місць для сну, необхідно ставитися до них з повагою людської гідності із забезпеченням можливості усамітнення в окремому приміщенні. Між тим кримінально-виконавче законодавство України, практика виконання покарання у виді позбавлення волі, просторова структура виправних колоній не надають такої можливості. З моменту свого запровадження у 1920 році позбавлення волі передбачає лише колективне утримання засуджених спочатку у бараках, тепер у гуртожитках, що є матеріальним втіленням ідеї виправлення засуджених «в колективі і через колектив». Ні про який особистий простір засудженого не йдеться, оскільки розміщення у гуртожитках, де житлова площа надається у 4 м2, виключає можливість усамітнення як удень, так і вночі. За таких умов результатом проживання засуджених у гуртожитках через велику скупченість людей в обмеженому просторі є прояв серед них тривожно-депресивних, негативно-депресивних і негативно-істеричних реакцій. Проживання в таких гуртожитках завдає непоправної шкоди особистості, сприяючи розвитку психологічної втоми, відчудження, напруження, роздратування, тривожності і пригніченості, що призводить до нервово-психічних перевантажень, конфліктів і зривів. Тривале перебування засуджених в агресивному середовищі собі подібних без можливості усамітнення з неминучістю призводить до психосоматичних змін, які через 5–6 років позбавлення волі набувають незворотного характеру. Таким чином, розміщення засуджених у гуртожитках набуває ознак жорстокого, нелюдського і такого, що принижує гідність поводження. Метою статті є розробка пропозицій, спрямованих на усунення недоліків позбавлення волі з відбуванням його у виправних колоніях, для того, щоб на зміну позбавленню волі, що передбачає проживання засуджених у гуртожитках, прийшло тюремне ув'язнення, яке надає особистий простір в окремій кімнаті для кожного ув'язненого. Викладений матеріал дозволяє надати такі пропозиції: необхідно відмовитися від запровадженого ще у 1920 р. Тимчасовою інструкцією Нарком'юсту такого виду покарання, як позбавлення волі; замість позбавлення волі має бути покарання у виді тюремного ув'язнення лише за насильницькі злочини проти особи; з урахуванням негативного впливу на здоров'я особи, тривалої ізоляції максимальний строк ув'язнення не може бути більше п'яти років; необхідно виключити можливість застосування тюремного ув'язнення до неповнолітніх; настала потреба відмовитись від «ідеальної зони» і запровадити нову для України архітектурну модель в'язниці, де не буде розміщення засуджених у гуртожитках, а кожний ув'язнений буде забезпечений для проживання окремою кімнатою готельного типу, що відповідатиме Європейським тюремним правилам, з дотриманням санітарно-гігієнічних вимог до житлової площі і кубатури приміщеннях хоча б на рівні ХІХ ст., який був в одиночних келіях царських тюрем, тобто площею не менше 10 м2 і відповідно кубатурою не менше 28 м3.

The article draws attention to the fact that in accordance with international documents in the detention of prisoners and the provision of places for sleep it is necessary to treat them with respect for human dignity, with the possibility of seclusion in a separate room. Meanwhile, the criminal-executive legislation of Ukraine, the practice of punishment in the form of imprisonment, the spatial structure of correctional colonies do not provide such an opportunity. Since its introduction in 1920, imprisonment only involves collective retention of the convicts first in the barracks, now in the dormitories, that is the material embodiment of the idea of correction of the convicts «in the collective and through the collective.» It is not about any personal space of the convicted person, since placement in dormitories, where the living space is provided in 4 m2, excludes the possibility of solitude neither in the daytime nor at night. Under such conditions, the result of living of prisoners in dormitories due to the large crowding of people in a confined space is a manifestation of anxious-depressive, negative-depressive and negative-hysterical reactions among them. Accommodation in such dormitories causes irreparable harm to the individual, contributing to the development of psychological fatigue, alienation, tension, irritation, anxiety and depression, that leads to neuro-psychological overload, conflicts and breakdowns. Prolonged being of convicts in an aggressive environment of their own without any possibility of seclusion with inevitability leads to psychosomatic changes, that become irreversible after 5–6 years of imprisonment. Thus, the placement of convicts in dormitories acquires signs of cruel, inhuman and degrading treatment. The purpose of the article is to develop proposals aimed at eliminating the shortcomings of imprisonment with serving it in correctional colonies, in order to replace the deprivation of liberty, that involves the residence of prisoners in dormitories, with imprisonment. that provides private space in a separate room for each prisoner. This material allows to submit the following proposals: it is necessary to abandon such a type of punishment as imprisonment introduced in 1920 by the Provisional Instruction of the People's Commissariat of Justice; instead of imprisonment, there should be punishment in the form of imprisonment only for violent crimes against a person; taking into account the negative impact on the health of a person of a prolonged isolation, the maximum term of imprisonment may not be more than five years; the possibility of imprisonment for minors should be ruled out; there is a need to abandon the «ideal zone» and introduce a new for Ukraine architectural model of a prison where there would be no placement of convicts in dormitories, and each prisoner would be provided with a living room of a hotel type that complies with the European prison rules, with sanitary compliance of the hygienic requirements to the living space and the cubic area at least at the level of the nineteenth century, which was in solitary cells of the royal prisons, that is, an area of at least 10 m2 and, accordingly, a cubature not less than 28 м3. ; В этой статье обращается внимание на тот факт, что согласно международным документам при размещении заключенных, предоставлении места для сна, надо относиться к ним с уважением человеческого достоинства с обеспечением возможности уединения в отдельном помещении. Между тем уголовноисполнительное законодательство Украины, практика исполнения наказания в виде лишения свободы, пространственная структура исправительных колоний не предоставляют такую возможность. С момента своего введения в 1920 году лишение свободы предполагает только коллективное содержание осужденных сначала в бараках, теперь в общежитиях, которые являются материальным воплощением идеи исправления осужденных «в коллективе и через коллектив». Ни о каком личном пространстве осужденного речь не идет, поскольку проживание в общежитиях, где жизненное пространство предоставляется в 4 м2, исключает возможность уединения как днем, так и ночью. При таких условиях, результатом проживания осужденных в общежитиях из‑за большой скученности людей в ограниченном пространстве имеет место проявление среди них тревожно-депрессивных, отрицательно-депрессивных и нервно-истерических реакций. Проживание в таких общежитиях причиняет невосполнимый ущерб личности, способствуя развиию психологической усталости, отчуждению, напряжению, раздраженности, тревожности и угнетенности, что приводит к нервно-психическим перегрузкам, конфликтам и срывам. Длительное нахождение осужденных в агрессивной среде себе подобных без возможности уединения с неизбежностью приводит к психосоматическим изменениям, которые через 5–6 лет лишения свободы приобретают необратимый характер. Таким образом, размещение осужденных в общежитиях приобретает признаки жестокого и унижающего достоинство обращения. Целью статьи является разработка предложений, направленных на преодоление недостатков лишения свободы с отбыванием его в исправительных колониях для того, чтобы на смену лишению свободы, предусматривающему проживание осужденных в общежитиях, пришло тюремное заключение, предоставляющее личное пространство в отдельной комнате каждому заключенному. Изложенный материал позволяет дать следующие предложения: необходимо отказаться от введенного еще в 1920 г. Временной инструкцией Наркомъюста такого вида наказания, как лишение свободы; вместо лишения свободы должно быть наказание в виде тюремного заключения лишь за насильственные преступления против личности; с учетом отрицательного влияния на здоровье человека длительной изоляции максимальный срок заключения не может быть более пяти лет; необходимо исключить возможность применения тюремного заключения к несовершеннолетним; возникла необходимость отказаться от «идеальной зоны» и внедрить новую для Украины архитектурную модель тюрьмы, где не будет размещения осужденных в общежитиях, а каждый заключенный будет обеспечен для проживания отдельной комнатой гостиничного типа, что будет соответствовать Европейским тюремным правилам, с соблюдением санитарно-гигиенических требований к жилой площади и кубатуре помещений хотя бы на уровне ХІХ столетия, какой был в одиночных кельях царских тюрем, то есть площадью не менее 10 м2 и соответственно кубатурой не менее 28 м3. ; У статті звертається увага на те, що за міжнародними документами при розміщенні ув'язнених, надання місць для сну, необхідно ставитися до них з повагою людської гідності із забезпеченням можливості усамітнення в окремому приміщенні. Між тим кримінально-виконавче законодавство України, практика виконання покарання у виді позбавлення волі, просторова структура виправних колоній не надають такої можливості. З моменту свого запровадження у 1920 році позбавлення волі передбачає лише колективне утримання засуджених спочатку у бараках, тепер у гуртожитках, що є матеріальним втіленням ідеї виправлення засуджених «в колективі і через колектив». Ні про який особистий простір засудженого не йдеться, оскільки розміщення у гуртожитках, де житлова площа надається у 4 м2, виключає можливість усамітнення як удень, так і вночі. За таких умов результатом проживання засуджених у гуртожитках через велику скупченість людей в обмеженому просторі є прояв серед них тривожно-депресивних, негативно-депресивних і негативно-істеричних реакцій. Проживання в таких гуртожитках завдає непоправної шкоди особистості, сприяючи розвитку психологічної втоми, відчудження, напруження, роздратування, тривожності і пригніченості, що призводить до нервово-психічних перевантажень, конфліктів і зривів. Тривале перебування засуджених в агресивному середовищі собі подібних без можливості усамітнення з неминучістю призводить до психосоматичних змін, які через 5–6 років позбавлення волі набувають незворотного характеру. Таким чином, розміщення засуджених у гуртожитках набуває ознак жорстокого, нелюдського і такого, що принижує гідність поводження. Метою статті є розробка пропозицій, спрямованих на усунення недоліків позбавлення волі з відбуванням його у виправних колоніях, для того, щоб на зміну позбавленню волі, що передбачає проживання засуджених у гуртожитках, прийшло тюремне ув'язнення, яке надає особистий простір в окремій кімнаті для кожного ув'язненого. Викладений матеріал дозволяє надати такі пропозиції: необхідно відмовитися від запровадженого ще у 1920 р. Тимчасовою інструкцією Нарком'юсту такого виду покарання, як позбавлення волі; замість позбавлення волі має бути покарання у виді тюремного ув'язнення лише за насильницькі злочини проти особи; з урахуванням негативного впливу на здоров'я особи, тривалої ізоляції максимальний строк ув'язнення не може бути більше п'яти років; необхідно виключити можливість застосування тюремного ув'язнення до неповнолітніх; настала потреба відмовитись від «ідеальної зони» і запровадити нову для України архітектурну модель в'язниці, де не буде розміщення засуджених у гуртожитках, а кожний ув'язнений буде забезпечений для проживання окремою кімнатою готельного типу, що відповідатиме Європейським тюремним правилам, з дотриманням санітарно-гігієнічних вимог до житлової площі і кубатури приміщеннях хоча б на рівні ХІХ ст., який був в одиночних келіях царських тюрем, тобто площею не менше 10 м2 і відповідно кубатурою не менше 28 м3.

Jean-Michel Belorgey nos presenta, en una excelente obra monográfica de excepcional valor bibliográfico y literario, un testimonio privilegiado de su experiencia como miembro, presidente y ponente general del Comité Europeo de Derechos Sociales durante más de una década (concretamente, doce años).Estructurado en doce capítulos, su estudio monográfico nos ofrece un análisis crítico del estatuto actual de los derechos sociales en Europa a través de una trama que se desarrolla en la sede del Comité Europeo de Derechos Sociales en Estrasburgo, el edificio "Agora". El título, "Agorafobia", es revelador de la crítica efectuada por el autor; el subtítulo, "la compleja construcción de la casa común europea de los derechos sociales" (que hemos incorporado con la amable autorización del autor) es exponente de los desafíos a los que se enfrenta la protección efectiva de los derechos sociales en Europa en el actual contexto de crisis.En efecto, el autor examina los avatares de la construcción de dicho edificio, el traslado a él del Comité Europeo de Derechos Sociales (tras ser "desgajado" del Tribunal Europeo de Derechos Humanos junto al que se encontraba en la sede actual de la jurisdicción europea de los derechos civiles y políticos, en detrimento "estético" o "cosmético" del principio de indivisibilidad de todos los derechos humanos que proclama explícitamente en su Preámbulo la Carta Social Europea revisada de 1996) y, sobre todo, los complejas relaciones humanas, políticas, diplomáticas y burocráticas que se desarrollan en el "Ágora".En particular, el hilo argumental del autor consiste en presentar su compromiso a favor de los derechos sociales y de la dignidad humana a través de una compleja construcción en la que influyen factores diversos que sitúan al Consejo de Europa como el edificio que alberga una gran empresa común europea (a veces subversiva, a veces acertada, en el modo de seleccionar a sus dirigentes políticos, a sus burócratas, a su personal administrativo y a los miembros de sus numerosos órganos de monitoreo, entre los que destaca justamente el Comité Europeo de Derechos Sociales), es decir, la Organización paneuropea por excelencia.En este sentido, "Agorafobia" tiene un marcado carácter biográfico y autobiográfico, que narra con tono crítico e irónico la vida cotidiana en el "Ágora" (en sus salas de reuniones, en sus pasillos, en sus despachos, en la cafetería, etc.) alrededor del funcionamiento interno del Comité Europeo de Derechos Sociales y sus miembros, así como del personal del Servicio de la Carta Social Europea, en el contexto de unas relaciones humanas complejas (con numerosas reuniones, celebraciones, conspiraciones, contradicciones -"no hay reuniones públicas en el Ágora"- conflictos de competencia e incompetencia, espacios de inmunidad, opresión burocrática, pausas-café, etc.) en las que están implicados desde el Secretario General del Consejo de Europa hasta los camareros de la cafetería del "Ágora", pasando por los servicios de seguridad o de traducción e interpretación. Jean-Michel Belorgey somete a escrutinio interesantes paradojas como el hecho de que la política de personal del Consejo de Europa no esté sometida a los estándares de la Carta Social Europea, o que los recursos dedicados a la defensa de los derechos sociales sean deficitarios.En fin, "Agorafobia" permite entender mejor los retos a los que se enfrenta la efectividad cotidiana de los derechos sociales en beneficio de los ochocientos millones de personas que viven en Europa. La obra de Jean-Michel Belorgey es una apuesta para superar las "fobias" que afectan a los derechos sociales, de tal suerte que el "Ágora" debe erigirse en la verdadera "Casa común europea de los derechos sociales" y, en paralelo, la Carta Social Europea (y la jurisprudencia del Comité Europeo de Derechos Sociales) ha de considerarse como la real "Constitución Social de Europa", sin perjuicio de las sinergias con la Unión Europea que se promueven en el marco del denominado "Proceso de Turín". En suma, la Carta Social Europea debe ser asumida como el auténtico pilar europeo de los derechos sociales. --- Jean-Michel Belorgey presents us, through an excellent monographic study of exceptional bibliographic and literary value, a privileged testimony of his experience as a member, president and general rapporteur of the European Committee of Social Rights for well over a decade (specifically, twelve years). Structured in twelve chapters, its monographic study offers us a critical analysis of the current status of social rights in Europe through a plot that takes place at the headquarters of the European Committee of Social Rights in Strasbourg, the "Agora" building. The title, "Agoraphobia", reveals the criticism made by the author; the subtitle, "the complex construction of the common European house of social rights" (which we have incorporated with the kind permission of the author) is an example of the challenges facing the effective protection of social rights in Europe in the current context of an ongoing crisis. Indeed, the author examines the ups and downs of the construction of said building, the European Committee of Social Rights' transfer to it (after being "drastically separated" from the European Court of Social Rights in the current headquarters of the European jurisdiction of civil and political rights). This transfer was unfortunately done through a negative "aesthetic" or "cosmetic" operation breaching the principle of indivisibility of all human rights which is explicitly proclaimed in the Preamble of the 1996 Revised European Social Charter). Above all, the author examines the complex human, political, diplomatic and bureaucratic relations that take place in the "Agora". In particular, the author's central focus consists of presenting his commitment to social rights and human dignity through a complex construction which is determined by various factors, placing the Council of Europe as the building that houses a European joint undertaking (sometimes subversive, sometimes right, in with regard to the selection its political leaders, its bureaucrats, its administrative staff and the members of its numerous monitoring bodies, among which the European Committee of Social Rights stands out); in other words, the pan-European Organization par excellence. In this sense, "Agoraphobia" is strongly biographical and autobiographical in nature. It narrates with a critical and ironic tone the daily life in the "Agora" (in its meeting rooms, in its corridors, in its offices, in the cafeteria, etc.). It also describes the internal functioning of the European Committee of Social Rights and its members, as well as the staff of the Department of the European Social Charter, through the lens of a context of complex human relations (with numerous meetings, celebrations, conspiracies, contradictions -"there are no public meetings in the Agora"-, conflicts of competence and incompetence, areas of immunity, bureaucratic oppression, coffee breaks, etc.) where, among others, the General Secretary of the Council of Europe, the civil servants, the waiters of the "Agora" cafeteria, security staff, or translation and interpretation services, are involved. Jean-Michel Belorgey scrutinizes interesting paradoxes, such as the fact that the personnel policy of the Council of Europe is not subject to the standards of the European Social Charter, or that the resources dedicated to the defense of social rights are insufficient.In short, "Agoraphobia" allows us to better understand the challenges faced by the daily effectiveness of social rights for the benefit of the eight hundred million people living in Europe. The monographic work of Jean-Michel Belorgey is key to overcome the "phobias" that affect social rights, in such a way that the "Agora" must be erected in the real "Common European House of Social Rights" and, at the same time, the European Social Charter (and the case-law from the European Committee of Social Rights) has to be considered as the real "Social Constitution for Europe", without prejudice to the synergies with the European Union that are promoted in the framework of the so-called "Turin Process". To sum up, the European Social Charter must be undertaken as the true European pillar of social rights.

Children with chronic diseases Chronic viral hepatitis Among human hepatitis viruses, hepatitis B (HBV) and C (HCV) viruses are able to persist in the host for years and thereby causing chronic hepatitis. Three hundred and seventy and 130 million people is estimated to be infected with HBV and HCV, respectively, worldwide (1). In endemic areas, HBV infection is often acquired perinatally or early in childhood and becomes chronic in a high proportion of cases. Universal vaccination of newborns has been effective in reducing the spread of infection. However, hepatitis B is still a social and health problem in underdeveloped areas where immunisation policies are unavailable, and even in developed countries, where the reservoir of infection is maintained by immigration and adoption. In some endemic areas children with chronic hepatitis B are also at risk for superinfection with the hepatitis delta virus (HDV), which worsens the prognosis of liver disease. HCV is not a less important problem. The prevalence of circulating anti-HCV antibodies in the pediatric population averaged 0.3% in Italy in the early 1990s (2), but a national observational study suggest that the number of "new" pediatric infections dropped by approximately 40% in 2000-2004 compared with the previous 5 years (3). The lower prevalence of HCV in children reflects the disappearance of transfusion-related hepatitis and the reduced efficiency of mother-to-child (vertical or perinatal) transmission, although the latter form of transmission is currently responsible for most "new" infections in the developed world and contributes to maintaining the reservoir of infection worldwide (4-7). This favourable epidemiologic trend is balanced, however, by the strong tendency of HCV infection acquired early in life (either perinatally or following blood transfusions) to become chronic (8-14). In the absence of a specific vaccination, HCV infection remains a major global health problem and HCV-related end-stage liver disease is still the most frequent indication for liver transplantation in adult patients. Chronic viral hepatitis acquired in childhood is a long-lasting process based on host-virus interaction, which may change over the years. A number of factors related to the virus (genotype, therapy), to the host (hormonal status, immunocompetence, therapy) and to the environment (alcohol, drugs, co-infections) affects the natural history of the disease, especially during adolescence and early adulthood. Strategies to improve the prevention and treatment of HBV and HCV infection, and the related liver disease in children, before the possible development of irreversible complications, should be investigated and implemented. HIV infection Countries most heavily affected, HIV has reduced life expectancy by more than 20 years, hampered economic growth, and deepened household poverty (UNAIDS. Data from: www.unaids.org/en/KnowledgeCentre/HIVData/GlobalReport/2008/2008_Global_report.asp). Mother-to-child transmission (MTCT) is the main source of pediatric HIV-1 infection. MTCT of HIV-1 mainly occurs around the time of delivery, but breastfeeding is an additional route of viral transmission and accounts for about one-third of pediatric infections in resource-poor Countries (15). In the absence of antiretroviral therapy, about 30% of women transmit the virus to their infants. The estimated number of perinatally acquired AIDS cases in the United States peaked at 945 in 1992 and declined rapidly with expanding prenatal testing and implementation of appropriate preventive interventions (16). At the end of 2007, there were 2 million children living with HIV around the world, an estimated 370,000 children became newly infected with HIV in 2007, and, of the 2 millions people who died of AIDS during 2007, more than one in seven were children. Every hour, around 31 children die as a result of AIDS. HIV can affects a child's life through its effects directly on the child, on that child's family, and on the community within the child is growing up: - Many children are themselves infected with HIV - Children live with family members who are infected with HIV - Children act as carers for sick parents who have AIDS - Many children have lost one or both parents to AIDS, and are orphaned - An increasing number of households are headed by children, as AIDS erodes traditional community support systems - Children end up being their family's principal wage earners, as AIDS prevents adults from working, and creates expensive medical bills - As AIDS ravages a community, schools lose teachers and children are unable to access education - Doctors and nurses die, and children find it difficult to gain care for childhood diseases - Children may lose their friends to AIDS - Children who have HIV in their family may be stigmatized and affected by discrimination In the last 10 years, dramatic advances in medical management of HIV infection have followed the results of clinical trials of antiretroviral combination therapies in children. The use of antiretroviral therapy during pregnancy in HIV-infected women has resulted in a dramatic decrease in the transmission rate to infants, which is currently less than 2% in most high-income Countries (17). In parallel, the introduction of highly active antiretroviral therapy (HAART) has changed the natural history of HIV-1 infection and the life expectancy of HIV-1-infected adults (18,19) and children (20-26). Although in developed Countries children living with HIV infection are expected to live a long life, they still need to face major emotional burden, social stigma and global exclusion from the social contest (27). Being a child or an adolescent with HIV implies major problems in terms of management of multiple drugs, adherence to antiretroviral therapy, drug resistance, quality of life, frequency at school and social interactions with peers (28). Immunization in at risk children Vaccinations programs are one of the greatest public health interventions of the last century and have dramatically improved quality of life (29). Benefits of vaccination to the individual include partial or complete protection against infections and symptoms of illness, improved quality of life, and prevention of up to 3 million pediatric deaths per year worldwide (29,30). Benefits of a universal vaccination program to society include creation and maintenance of herd immunity, prevention of disease outbreaks, and reduced health care costs (30). Despite the availability of safe and effective vaccines and substantial progresses in reducing vaccine-preventable diseases, delivery to and acceptance of vaccinations by targeted populations are essential to further reducing and eliminating vaccine-preventable causes of morbidity and mortality (31). Children who are not vaccinated endanger public health representing a risk for other nonimmunized individuals, including subjects who cannot be immunized due to underlying health problems, and the small percentage of individuals in whom vaccination does not confer protection (29). They also contribute to increase health care costs (29). Access to immunizations, prevalence of vaccine-preventable diseases, and vaccination rates varies by geographic area or country. Throughout the United States and European Countries, immunization rates of children and adults are rising, but coverage levels have not reached established goals (32). As a result of low immunization rates, vaccine-preventable diseases still occur as evidenced by the measles epidemic, the large number of annual cases of varicella, pertussis, and hepatitis B, and the more than 50,000 annual deaths in adults from influenza or pneumococcal infections (33-36). In an attempt to eliminate the risk of outbreaks of some diseases, governments and other institutions have instituted policies requiring vaccination for all people (compulsory vaccinations). For example, actual vaccination policies in most developed Counties require that children receive common vaccinations before entering school. In addition to compulsory vaccines, certain populations should receive additional vaccinations. Subjects with chronic medical conditions are at increased risk for severe complications related to vaccine-preventable infections, such as influenza and pneumococcal infections (34,37). In Italy, compulsory vaccines are generally administered in vaccination centers and complementary vaccinations are actively offered to children with chronic conditions and are included in the Essential Levels of Care (38). Despite long-standing recommendations to provide recommended vaccinations to children with chronic medical conditions, immunisation rates in these vulnerable populations remain poor (39). Several conditions hamper implementation of these vaccinations, including problems in identifying at risk children, ineffective organizational strategies and lack of awareness of disease severity or poor confidence by parents in specific recommendations (40,41). Often, the presence of a chronic condition is erroneously considered a contraindication rather than an indication to vaccination. It is important to ensure that patients comply with the vaccination schedule to the extent possible, and to provide education to parents who may have concerns about pediatric vaccinations. Goals of the thesis In this PhD thesis, the organization and management of pediatric infectious diseases, with a perspective of public health, are investigated. Specific chronic diseases, as chronic viral hepatitis and HIV infection, have been selected as models to investigate the main aspects of prevention, management and treatment. The goal is to investigate the efficiency of organization and propose interventions with specific reference to treatment of infectious diseases, their direct and indirect results and how these conditions affect quality of life of at risk children and their families. The final goal of this research is to provide strategies to optimize public health system.

One ray of hope in the current political scene comes from the land of deep blue.  However one views the immense expenditure on solar panels, windmills and electric cars, (produced in the US by US union labor, of course), plus forced electrification of heat and cooking, a portion of the blue-state left has noticed that this program cannot possibly work given laws and regulations that have basically shut down all new construction. And a substantial reform may follow.  I am prodded to write by Ezra Kleins' interesting oped in the New York Times, "What the Hell Happened to the California of the '50s and '60s?," a question repeatedly asked to Governor Gavin Newsom. The answer is, of course "you happened to it." For those who don't know, California in the 50s and 60s was famous for quickly building new dams, aqueducts, freeways, a superb public education system, and more.   Gavin Newsom states the issue well. "..we need to build. You can't be serious about climate and the environment without reforming permitting and procurement in this state."You can't be serious about business, housing, transportation, wildfire control, water, and a whole lot else without reforming permitting and procurement, but heck it's a start. Hitting these [climate] goals requires California to almost quadruple the amount of electricity it can generate — and shift what it now gets from polluting fuels to clean sources. That means turning huge areas of land over to solar farms, wind turbines and geothermal systems. or, heaven forbid, nuclear, which among other things works at night.  I don't think most of San Francisco's progressive gentry really understand how massive their envisioned "transition" really is. It means building the transmission lines to move that energy from where it's made to where it's needed. It means dotting the landscape with enough electric vehicle charging stations to make the state's proposed ban on cars with internal combustion engines possible. Taken as a whole, it's a construction task bigger than anything the state has ever attempted, and it needs to be completed at a speed that nothing in the state's recent history suggests is possible....John Podesta, a senior adviser to President Biden on clean energy, said in a speech last month. "We got so good at stopping projects that we forgot how to build things in America."Newsom:"I watched as a mayor and then a lieutenant governor and now governor as years became decades on high-speed rail," he said. "People are losing trust and confidence in our ability to build big things.Losing? That train left long ago, unlike the high speed one. The part that really caught my eye: Klein complains that Newsom's current proposal is  a collection of mostly modest, numbingly specific policies. When a lawsuit is brought under the California Environmental Quality Act, should all emails sent between agency staff members be part of the record or only those communications seen by the decision makers? Should environmental litigation be confined to 270 days for certain classes of infrastructure? Should the California Department of Transportation contract jobs out by type, or does it need to run a new contracting process for each task? Should 15 endangered species currently classified as fully protected be reclassified as threatened to make building near them less onerous? And on it goes.Maybe, as Klein suggests, this is a measure of the bill being small and marginal. But I think the point is deeper: this is what regulatory reform is all about. Which is why regulatory reform is so hard. "Stimulus" is easy to understand: Hand out money. Regulatory reform, especially reform to stop the litany of lawsuits and dozens of veto points which are the central problem in the US, is all about the mind-numbing details.  "should all emails sent between agency staff members be part of the record" sounds like a mind-numbing detail. But think how these lawsuits work. Is discovery and testimony going to allow this entire record to be searched for an email where staffer Jane writes to staffer Bob one line that can be used to restart the whole proceedings? "Only" 270 days rather than 10 years? That matters a lot. Contracting process, which can be the basis for a lawsuit. I'll retell a joke. Fixing regulation is a Marie-Kondo job; long hard and unpleasant, each drawer at a time. The article is also interesting on the fight within the left. There is really a deep philosophical divide. On the one hand are basically technocrats who really do see climate as an issue, and want to do something about it. They believe their own ideology that time matters too. If it takes 10 years to permit every high power line, Al Gore's oceans will boil before anything gets done. On the other side are basically conservatives and degrowthers. "Conservative" really is the appropriate word -- people who want to keep things exactly the way they are with no building anything new. Save our neighborhoods they say, though those were built willy nilly by developers in the 1950s. (Palo Alto now applies historic preservation to 1950s tract houses, and forbids second stories in those neighborhoods to preserve the look and feel. How can you not call this "conservative?") "Degrowth" is a self-chosen word for the Greta Thunberg branch of the environmental movement. Less, especially less for the lower classes, not really for us who jet around the world to climate conferences. Certainly do not allow the teeming billions of India and Africa to approach our prosperity. I think "deliberate impoverishment" is a better word. Some of it has an Amish view of technology as evil. And some is, I guess, just habit, we've been saying no to everything since 1968, why stop now. Klein characterizes the opponents: More than 100 environmental groups — including the Sierra Club of California and The Environmental Defense Center — are joining to fight a package Newsom designed to make it easier to build infrastructure in California.... opposition groups say that moving so fast "excludes the public and stakeholders and avoids open and transparent deliberation of important and complicated policies."...The California Environmental Justice Alliance sent me a statement that said, in bold type, "Requiring a court to resolve an action within 270 days to the extent feasible is harmful to low-income and EJ" — which stands for environmental justice — "communities." It doesn't get much clearer than that.I am delighted to see in the New York Times, finally, the word "communities" adorned with scare quotes. But there is the tension: You can't both be really serious that climate change is a looming existential threat to humanity that demands an end to carbon emission by year 20X in the near future, and the view that in 270 days we cannot possibly figure out how to do so in a way that protects "communities." Climate must not really be that bad, or perhaps it was just an unserious talking point in a larger political project. These are the beginning stages of a transition from a liberalism that spends to a liberalism that builds. It's going to be messy. Until now, progressives have been mostly united in the fight against climate change. They wanted more money for clean energy and more ambitious targets for phasing out fossil fuels and got them. Now that new energy system needs to be built, and fast. And progressives are nowhere near agreement on how to do that.The last three sentences are telling. Did they really want just to announce goals and spend a few hundred billions and feel good? Or did they actually want all the windmills, solar cells, and power lines involved?  But the fight isn't just about this package. Everyone involved believes there are many permitting reforms yet to come, as the world warms and the clock ticks down on California's goals and the federal government begins to apply more pressure.Once something becomes partisan in the US, it freezes and little gets done. I am hopeful here, because it plays out within one party. California is a one-party state, but that does not put it above politics. It does mean that progress is more likely. Can we hope that "a liberalism that builds," in reasonable time and somewhat less than astronomical cost, projects that might be actually useful, could emerge from all this? In the larger picture, a movement among good progressive democrats in places like California has figured out that if we want more housing at more reasonable prices, just letting people build houses might be a good idea. Houses, apartments, any houses and apartments, not just dollops of incredible expensive government-allocated ("affordable") and homeless housing. This is the YIMBY movement in California. It is sadly instantly opposed by Republicans, but maybe that's for the better given how reviled that brand is in Sacramento. And it is also making slow headway. 

This dissertation investigates the governance of seventeenth-century Damascus by examining claims upon the productive capacity of land, and the collection and redistribution of agricultural taxes. The early modern Ottoman Empire--of which Damascus was a province--was a large agrarian empire wherein the interests of numerous groups and individuals converged around the land and its produce. In light of its centrality to both the subjects and the state, the management of land as a resource has much to tell us about what governance was expected to be in this period, at a time before religious, economic, political or social authority had been disembedded from one another. In this, Damascus is not much different from any other provincial town lying within the early modern empires of Asia and Europe; the issues raised here are not pertinent to the history of the Middle East alone but are relevant to other early modern states. The inquiry into what the state governs and how it does so starts with the observation that Ottoman political literature conceives of a unified political body wherein different groups of people play different roles in allowing the state to function. Through the lens of tax assessment and collection, the first chapter examines the role within the Ottoman state body that is played by the peasant cultivators in the villages surrounding Damascus. The first half of the chapter explores how the prerogatives comparable to other fiscal military states shaped Ottoman taxation policy in the seventeenth century. The importance of obtaining cash led not only to the imposition of new taxes and updated tax registers at the Istanbul finance bureau, but to a new responsibility of the villagers for tax collection. The chapter argues that where compliance with taxation was concerned, the most important governing authority in the village was the villagers themselves. Examining the interactions between villagers, judges, muftis and tax farmers, the chapter examines how individuals and groups that are not state agents strictly speaking, become authorized to exercise state power. The chapter concludes that peasant cultivators do not merely maintain a relationship with the Ottoman government, rather, in some sense they are the government and form an integral part of its machinery.The question of how the governing authority of the state intersects with the authority of Islamic law has long been a question in the historiography of the Ottoman Empire and Islamic societies in general. However, the question of shifts in the configuration of religious and temporal authority in the seventeenth century is not an issue whose importance is confined to the history of the Islamic regions of the world. Rather, the question of expanding state power and the proper role of `religion' in the body politic is a widespread concern of the early modern period. With this question in mind, the second and third chapters explore the changing legal powers of the sultan and his agents to control productive land and peasant labor. Chapter two notes a change in the meaning and scope of sultan's authority to legislate peasant access to the land in the seventeenth century. This expansion in the sultan's legislative role is absorbed into the jurisprudence of the empire's jurist-scholars, and creating a specifically `Ottoman' practice of Islamic scholarship. Starting in the sixteenth century, the sultan's enacted laws--known as `qanun'--regulate with far greater detail the rights and obligations of peasants and soldier-tax collectors. What emerges is a right of usufruct for the peasantry that is controlled by the dynasty's statutes rather than the interests of local military administrators or local custom. The fact that this concept of the usufruct right eventually comes to prevail in Damascene villages suggests that usufruct was an increasingly standardized right across the empire's rural communities. This is despite the fact that the Damascenes had their own local and juridical traditions that ran counter to the concept of usufruct being promulgated by the sultan. What we find in juristic discussion of usufruct is a very slowly changing idea of the boundaries of imperial authority and its legal consequences. While the second chapter demonstrates a growing consensus that the sultan had wider authority to legislate in matters pertaining to the lands of the state treasury, the legality of some land tenure practices sanctioned by the sultan remained controversial. The third chapter examines the limits of state power to pursue its need to fill the coffers, and how it was expected to treat the village taxpayers. There was no debate among Ottoman subjects that a solvent treasury was a necessity. Without exception, we find that keeping fertile land productive and distributing the revenues in appropriate ways are shared priorities. The common reference point defining the limits of the sultan's authority over production and taxation was the shari'ah, yet there was great disagreement on what the shari'ah enjoined, and in some sense, what the shari'ah was. When it came to what means of extraction the shari'ah permitted or the extent to which the state could coerce the villagers to produce, disagreement was rampant. It was not always the ulema (religious scholars) that opposed state actions on the grounds that such actions violated the shari'ah--as this chapter shows, the views of the ulema were sometimes more cooperative with the dynasty's decisions than those held by its temporal administrators. Both chapters address the question of the shifting configuration of state and religious authority in the early modern world, and examine its consequences on the lives and livelihoods of Damascene cultivators. The fourth and fifth chapters investigate two groups in Damascus who were frequent beneficiaries of the revenues produced in the villages, the ulema and the soldiers based in the city. The right of these groups to receive the tax moneys of the peasant cultivators was premised on the services that each provided for the political body as a whole. There did not appear to be much dispute about the nature of the services that each was to perform, but differences did spring up when the question arose of how or whether such services had been performed in specific instances. The chapter maintains that it is these conflicting interpretations of service, status, privilege and vocational responsibility that most clearly reveal how the provincial elites did or did not take part in the exercise of Ottoman authority in Damascus. The ulema earned their access to the revenue sources through their scholarship and teaching and the general duty of providing moral guidance to other Muslims. Part of this duty was to denounce oppression, and to protect the strong from abusing the weak. An argument arose among the ulema of how much honor or revenue one could seek from the state without compromising oneself in the process. Could one covet the sultan's largess and still be adequately critical if he or his agents overstepped their authority? Other ulema found that the dignity of their profession was an asset when their management of cultivators and taxes was called into question. They deflected the accusations of greed and fraud by invoking their dedication to pious works and scholarship. In all cases, the self conception of the ulema as a group with a particular function in the political body was critical to the way they responded to opportunities for gaining wealth and power. For the soldiers stationed in Damascus as well as the great military families of the countryside, access to rural revenues was contingent upon obedient military service. Increasingly, the entirety of the fiscal and military resources of the province of Damascus was oriented towards financing the pilgrimage to Mecca. The need for effective, reliable and obedient military leadership of the pilgrimage began to assume a higher priority for the Ottoman government. From 1660 to 1690, the Damascene janissaries dominated the office of pilgrimage leader, as they had a number of qualities to recommend them for the position: not only did know the routes from accompanying the caravan, but their capacity to create trouble as well as their expectation of reward was modest in comparison with the great military families of the countryside. Through investigation of their economic activities, it is clear that the question of which soldiers were considered `local' to Damascus had more to do with their involvement in the city's commerce rather than their origins or ethnicity. In turn, when the dynasty finally moved to destroy their leadership and punish them for insubordination, the question of how their `local' sympathies had affronted imperial prerogatives played out differently than might be imagined. While the issue of what constituted obedience might be read differently in Damascus than in Istanbul, it was clear that the Damascenes shared the belief that military men, even local military men, must be obedient to the sultan. This dissertation argues that Damascenes from all backgrounds play an important role in Ottoman governance of the province, and one that is comparable to that of other early modern subjects. It shows people trying to locate their place within the political body as a whole, while the limits of their duties and powers associated with different groups underwent great flux and were vigorously debated. It is this uneasy integration of these various groups into the body of state which best demonstrates the relations between the subjects and the state in the early modern Middle East.

Tutkimus on etnografia Intiassa Orissan osavaltiossa toimivasta Natya Chetana (Tietoisuuden Teatteri) -teatteriryhmästä, ja ryhmän työstä sosiaalityönä. Natya Chetanan kautta avautuvista näkökulmista käsin tutkimus osallistuu myös sosiaalityön kansainvälisiä ja globaaleja kysymyksiä, tehtäviä ja painotuksia koskevaan keskusteluun. Alunperin tutkimus virisi havainnosta, että yhtäällä itsestään selvästi sosiaalityöksi miellettyjä käytäntöjä ja lähestymistapoja ei välttämättä tunnisteta tai edes hyväksytä sosiaalityöksi toisaalla. Sosiaalityö herättää monia mielipiteitä, ja erilaiset toimijat eri puolilla maailmaa tulkitsevat sosiaalityötä hyvinkin eri tavoin. Tutkimuksen lähestymistapa on monitieteinen: sosiaalityön tutkimuksen ohella se ammentaa antropologisesta, teatterin, jälkikoloniaalisesta ja Etelä-Aasian tutkimuksesta. Tutkimuksen osapuolet ovat suomalainen, yliopistossa sosiaalityöntekijäksi kouluttautunut tutkija, ja intialainen, ennen kaikkea orissalainen teatteriryhmä Natya Chetana. Natya Chetanan jäsenet eivät saa työstään varsinaisesti palkkaa, eikä heillä ole sosiaalialan koulutusta. Sekä ryhmä itse että sen tuntevat paikalliset ihmiset pitävät ryhmän työtä teatterin ohella sosiaalityönä. Tutkijan ja teatteriryhmän erilaiset lähtökohdat nostavat esiin laajempia, paikallisesti ja globaalisti jännitteisiä ja kilpailevia sosiaalityön ulottuvuuksia. Tehtävänään selvittää, millaista sosiaalityötä Natya Chetanan tekemä teatterityö on, tutkimus pyrkii kulttuuriseen käännökseen tutkimusosapuolten edustamien erilaisten lähestymistapojen välillä. Samalla se sivuaa useita sosiaalityön perimmäisiä kysymyksiä, kuten mitä sosiaalityö on, miksi ja keille sitä tehdään, mitä ajatella sosiaalityötä tekevien ammattilaisten ja vapaaehtoisten välisestä suhteesta, ja millainen rooli aktivismilla, hengellisyydellä tai taiteella voi olla sosiaalityössä. Tutkimuksen aineisto koostuu Natya Chetanan kanssa 2000-luvun alussa eri pituisissa jaksoissa tehdystä kenttätyöstä ja sen kuluessa kerätystä ja tuotetusta aineistosta, kuten muistiinpanoista, valokuvista, ääni- ja videotallenteista, ja Natya Chetanan itsensä tuottamasta materiaalista. Kuvaamalla Natya Chetanan työtä tutkimus konkretisoi teatteria sosiaalityönä jälkikoloniaalisessa Intiassa. Orissassa Natya Chetana tunnetaan omaleimaisesta teatterityylistään ja kahdesta esitystyypistään, polkupyörä- ja intiimiteatterista. Polkupyöräteatterikiertueilla ryhmä pyöräilee maaseutukylissä esittämässä lyhyitä, maataloustyön rytmiin sopivia, ajankohtaisia kysymyksiä käsitteleviä näytelmiä. Intiimiteatterin esitykset ovat kestoltaan pidempiä, ja suunnattu kaupunkien keskiluokkaisille katsojille. Molemmat näytelmätyypit pohjautuvat paikallisiin tapahtumiin tai tarinoihin ja taustatutkimukseen. Näytelmien harjoitusprosessiin kuuluu erilaisia osallistavia elementtejä, ja mukaan halutaan ja otetaan myös ensikertalaisia. Temaattisesti näytelmät käsittelevät rakenteellista väkivaltaa ja etenkin heikossa ja haavoittuvassa asemassa olevien ihmisten perustarpeiden ja -oikeuksien puutteita. Ongelmien esiin nostamisesta ja analysoinnista huolimatta näytelmät eivät tarjoa ratkaisuja käsiteltyihin ongelmiin. Tavoitteena on "häiritä yleisöjen mieltä", saada katsojat miettimään omaa suhdettaan käsiteltyihin asioihin, ja keskustelemaan niistä muiden kanssa. Teatteriryhmäksi Natya Chetanalla on erityisiä sosiaalisia sitoumuksia, ja siksi sen teatterityö on sosiaalityötä. Ryhmän näkökulmasta sosiaalityö on työtä ohjaava ideologia, jonka puitteissa voi tehdä erilaisia asioita, kunhan ne edistävät sosiaalista oikeudenmukaisuutta ja ihmisten keskinäistä tasa-arvoa. Ryhmä ei kannata hyväntekeväisyyttä tai eskapistista viihdettä, vaan kriittistä, poliittista sosiaalityötä ja teatteria. Natya Chetanan teatterin uskottavuuden kannalta on tärkeää, että sosiaalityö ei rajoitu vain ryhmän esityksiin, vaan kattaa sen koko kollektiivisen elämäntavan. Ryhmään kuuluminen edellyttääkin kykyä sitoutua tiiviiseen yhteiselämään, verraten niukkaan elämäntapaan, jopa halua uhrautua yhteiskunnan ja taiteen hyväksi. Natya Chetana lähestymistavasta on löydettävissä yhtymäkohtia muun muassa kriittisen, konstruktiivisen, eko-sosiaalisen, ja poliittisen sosiaalityön kanssa. Samalla ryhmän teatteri- ja sosiaalityö käy esimerkiksi niin kotoperäisestä (indigenous) intialaisesta sosiaalityöstä kuin sosiaalisesti sitoutuneesta teatterista. Natya Chetanan työn tunteminen kehottaa kyseenalaistamaan ja ylittämään niin ammattilaisten ja amatöörien, kuin sosiaalityön ja teatterin välisiä raja-aitoja. Suhteessa kansainvälistä ja/tai globaalia sosiaalityötä luotaavaan akateemiseen keskusteluun, se todentaa erilaisten paikkasidonnaisten identiteettien ja näkökulmien tunnistamisen ja tunnustamisen tärkeyttä. Kaiken kaikkiaan tutkimus peräänkuuluttaa sosiaalityön monimuotoisuuden syvempää ymmärtämistä ja jälkikoloniaalisen analyysin hyödyntämistä sosiaalityössä. ; The study is an ethnography on the theatre group Natya Chetana (Theatre for Awareness) working in the state of Orissa in Eastern India, and the group?s work as social work. At the same time, relying on its empirical standpoints, the study participates in the discussion on international, increasingly global social work. The study departed from the observation that practices acknowledged as social work in one place are not necessarily accepted as such elsewhere. Social work raises a number of opinions and is comprehended differently by a variety of actors around the globe. This study, although driven by social work interest, is strongly interdisciplinary: besides social work, anthropological, theatre, postcolonial and South Asian studies also inform the subject matter of the work. The main aim of the study is to figure out what Natya Chetana?s social work is like. How does Natya Chetana comprehend social work, how is it involved in social change, and how could its approach be understood from a more ?Western?, such as Finnish, perspective to social work? Answers to these questions are based on ethnographic fieldwork with Natya Chetana during early 2000s, and material gained or produced at the course of it (e.g. field notes, photographs, minidisk recordings, video recordings, material produced by Natya Chetana). The parties of the study are a researcher from Finland, qualified through a university-level training in social work, and an Indian, specifically Orissan, theatre group ? Natya Chetana. While no member of the Natya Chetana team of volunteers has an educational background in social work or related subjects, the group, as well as local people that know the group, regard the group?s theatre work as social work. The study is essentially an attempt at a cultural translation between the two different social work approaches that the parties embody. However, the composition also brings forward broader locally and globally strained, occasionally competing dimensions of social work. In so doing, it touches on a number of social work discussions, such as what and why social work is, what professionalism and volunteerism imply, and what kind of role activism, spirituality, or art have in social work. Most importantly, the study illustrates theatre as social work in postcolonial India, calling acknowledgement for the diversity of social work, as well as postcolonial analysis to deepen the self-understanding of social work both locally and globally. The study illustrates that Natya Chetana is first and foremost a theatre group, but with specific social agenda. The group has developed two theatrical formats of its own, ?cyco theatre?, performed to rural audiences during bicycle tours, and ?intimate theatre?, targeted at urban, largely middle class audiences. Both of the forms are principled constellations starting from the process of the theatre making to the aesthetic choices on the stage. Natya Chetana?s plays are largely grounded on local stories and background research, and built up through a participatory process. Thematically, they depict and address structural violence, lack of social justice, and unmet basic needs in society, but do not offer solutions to the issues discussed on stage. Instead, the aim is to ?disturb the minds of the audiences?, in other words to activate the audiences to think, reflect and discuss the issues from their own perspectives. All in all, in attesting the importance of witnessing and story telling, Natya Chetana?s plays refuse to bypass and forget suffering. While refraining from further suggestions, most of the plays emphasise the importance of united attempts in solving social problems. From Natya Chetana?s perspective, social work and theatre are not separate entities. For the group, its work is social work because of its content and commitments. Thus, as long as the goal is a more just and equal society, social work is an umbrella term for various possible practices. Yet, while the only cure Natya Chetana can offer for the ills of the society is its theatre, the group stands for critical, political social work and theatre, not for remedial work or charity. Furthermore, for the group social work is not limited to stage, rather it covers the entire, collective lifestyle. The emphasis is on volunteerism and personal sacrifices for the sake of society and art, such as being able to live on a meagre and insecure income and take what follows from that. Belonging to the group also necessitates the capability to adjust tight group work and life. Natya Chetana?s approach has parallels, for example, to critical, activist, constructive and eco-social social work approaches elsewhere. The group?s approach can be also seen both as an example of indigenous social work and a local expression of the global movement of socially committed theatre. In attempts to think about social work on a international/global scale, the case of Natya Chetana highlights the importance of dialogue and productive border-crossing between amateurism and professionalism. Furthermore, it stresses the importance of location. Although not confined to this, social work, like theatre, must be understood in their cultural, political and economic contexts. The study also underlines the need to learn from postcolonial analysis, for it can give social work new clues for tracking past and present oppression, marginalisation and resistance.

Slavery is a historical antecedent, which affected all continents, sometimes simultaneously, sometimes successively; its genesis is the sum of all that happened during an intermediate period of history. Paradoxically, slavery and slave trade still exist today under various pseudonyms: servants, nannies, prostitutes, indentured servants, extremely low paid workers. The examination here is confined to the Atlantic Slave Trade and its implications to Africa and its people, both in Africa and in Diaspora. Various aspects and instruments of law, particularly, international and inter-temporal law were examined to justify or repudiate the demand for compensation vis-à-vis reparation. The Atlantic Slavery, which began in the year 1440 was first abolished in 1787 throughout British Empire and in 1833, the British parliament abolished slavery in its colonies. In 1838, the slaves were emancipated and by 1880, slavery had been abolished in southern United States and across the world an estimated figure of over 14 million blacks was forcibly transported to overseas countries. This figure does not include those who died before they arrived to their various destinations. The thesis that slavery and slave trade contributed to the development of capitalism because slave trade constituted an essential element in the early mercantilist stage of capitalist development and abolition, which was a reflex of the resulting industrialism and its free commercial policies may have adherence here and there. Apparently, the increased demand for slaves not only reallocated resources, but also produced externalities thought to impede long-time development in Africa. These impediments were constraints on the growth of African states, increase in ethnic and socio stratification and sustained a culture of political violence. The history of West Africa will be used as a model for the economic marginalisation and depopulation of Africa. While most scholars agree that the depopulation of Africa was a consequence of Atlantic Slave Trade and must have reduced the aggregate population between 1700 and 1850, nevertheless it is problematic to assess the causal impact of slave population growth and development. The regular slave raiding was a constraint to production, social life obscured the ethnic boundaries and the inability to distinguish insider from outsider as the people scattered to escape the risk of being caught. Between the 16th and 19th centuries more than 14 million slaves were produced in Africa and transported to overseas. Book one Chapter I addresses the term "Slavery" and its concepts in all its ramifications. The instruments of semantics, philology and biology e.t.c. were used to arrive at an acceptable definition of slavery. Chapter II have as its priority the examination of slavery as an ancient institution of all cultures and the subsequent break of this culture by the Europeans. Enough evidence were advanced to prove that almost every continent and country practiced one form or another of slavery and slave trade, but this seemingly established culture and norm were put to question by the Europeans. The practice of the Atlantic triangular slave trade and the colonial Plantation economy with the attendant exploitation of the slave workers were extensively discussed in this chapter. Chapter III have as its priority racism, cultural differences, and above all, economics as the motives for Atlantic slave trade vis-à-vis triangular slave trade. The roles and the works of intellectuals, movies, newspapers, and physical contacts with the Africans contributed to slavery and also to the Atlantic slave trade. Book Two Chapter IV dealt with the examination and analysis of the motives of Atlantic slavery and slave trade using the economic, social and political yardstick as the most compelling factors. Mathematical calculations and economic diagrams were used here to describe the demand and supply of slaves and its effect on African economies. In Book Two, the implications of Atlantic slave trade to Africa and its people in strictly economic and demographical terms were examined. Chapter V presented various definitions of natural law and present its prominent progenitors and contributors. The role of natural law in the examination of the atrocities of the Atlantic slave trade cannot be underestimated considering the fact that during this period, international law or positive law as we understand it today, had hardly existed therefore, the only appropriate yardstick open for the examination of the treatment and trade of the Africans appear to be the instrument of natural law vis-à-vis moral law. Chapter VI examined in detail the merits and demerits of the concept of "Pacta sunt servanda" as applied by the Europeans in trade with his African partners. The unfolding implications that resulted because of the failure of adherence to "Pacta sunt servanda" to the contracting persons, nations, villages also featured here prominently. It is on record that the European expansion over other parts of the world was undertaken by the acts of states and governments and later also private business partners participated in the slave trade. Therefore, the implication of this under international law was evaluated. Chapter VII combined the extent and influence of the Radbruch's Formula of Ratio Juris, its logicality and the nature of legal theory and Robert Alexy's conceptual analysis and the theory about the nature of law to determine the degree of morality and justice embodied in the slave laws enacted in the United States during the Atlantic Slave Trade. For example, Radbruch postulated that the objective of legal philosophy is to appraise the law in terms of congruency with its ultimate goal, i.e. to realize the ideas of law. Chapter VIII highlighted the abolition and emancipation of slavery and emphasized the role of Quakers, Anglicans and most importantly anti-slavery campaigners, like Granville Sharp and Thomas Clarkson. They initiated, campaigned and fought for the abolition and emancipation of African slavery, without which the history of Africa and its people would have being hitherto be rewritten today. Just as the instruments of publications, sermon, pamphlets, treatise, poems, narratives, newspaper articles, reports and petitions were used to promote and aggravate Atlantic slave trade and slavery so also were these instruments used to fight for the emancipation of slavery. Though the cause of reparation for Africans and Africans in Diaspora cannot be seriously questioned, particularly under natural law and the laws of morality, the conceptual, legal, moral and historical issues were discussed extensively in Chapter IX. The normative arguments for and against reparations and the identity of beneficiaries and those sued for reparations were the object of analysis. Causation and attenuation arguments of reparations, particularly in tort liability, for example, act attenuation, victim attenuation and wrongdoer attenuation will help to determine culpability. Tort law analogy in slavery reparations and more so lawsuits for Jim Crow, constitutional requirements and unjust enrichment are all indispensable legal instruments to ascertain the merits and demerits of reparations. The concepts of restitution and genealogical determinism are also essential parts of this chapter. And finally, the philosophy of Libertarianism also constituted to the evaluation of the case for reparations. Reparation has been a common feature or idea in public international law before the emergence of international human rights law. The various international courts have defined the notion of reparation in relation to the notion of international responsibility of the state in • Art. 31: ILC (s. pages 238, 241) • Art. 3: ILC • Art. 13 Universal Declaration of Human Rights (1948) • Art. 11(2) • Art. 7(1) The international law advances that any conduct, which is attributable to the state and which constitutes a breach of an international obligation of the state is an international wrongful act and comes under the state responsibility. The international law that adjudicates on state responsibility stipulates that there must be a link between a past wrong and present claim, consequently any legal claim for reparation at the international level will be confronted with the problem of proving that the present day western countries caused the injury inflicted on slaves. Other bodies of law like restitution, which deals with benefit-based liability or benefit-based recovery, has become an increasingly powerful tool in the case of reparation, particularly for mass wrongs. The merits and demerits were done justice to in this Dissertation. Natural Law has played an important role in the affairs of men through the ages because it entails basic principles of moral law and legislation and is in some cases objective, accessible to reason and based on human nature. Though, the concept of natural law is controversial, however, the Nuremberg War-Crimes trials after World War II, had no foundation in written laws. The prosecutors and judges justified their sentences on the assumption of natural laws binding all human beings and the present insistence on human rights also implies the affirmation of a kind of natural law. Natural law is therefore, a reflection of morality and consequently, legally valid if they conform to morality. He appraised human rights as surpassing all written laws and advanced that the law of nature should be sufficient to address the issue of restitution. Therefore, the kidnappings, the involuntary enslavement, the killings or murder of protesting or rebellious African slaves were an offence and a crime that needed to be addressed. Africa and the Africans in Diaspora can seek for justice albeit post mortem of the slaves.

D-vitamiini on hormoni, jota elimistö tuottaa ihossa auringon UVB -säteilyn vaikutuksesta. Suomessa tällaista UV-valoa on merkittävästi vain kesällä. Talvella D-vitamiinia saadaan ravinnosta. Tärkeimpiä D-vitamiinin lähteitä ovat kala sekä vitaminoidut maitotuotteet ja ravintorasvat. Lisäksi D-vitamiinivalmisteiden käyttöä suositellaan tietyille väestöryhmille. Ihossa tuotettu ja ravinnosta saatu D-vitamiini muuntuu ensin maksassa kalsidioliksi (25OHD) ja sitten joko munuaisissa ja/tai kohde-elimissä kalsitrioliksi (1,25(OH)2D), joka on D-vitamiinin hormonaalisesti aktiivisin muoto. Kalsitrioli säätelee solujen toimintoja vaikuttamalla mm. satojen geenien ilmentymiseen elimistössä. Veressä oleva 25OHD on elimistön D-vitamiinin saannin paras mittari. D-vitamiinilla on keskeinen tehtävä luun rakentumisessa. Se turvaa luun rakennusaineiden riittävän saannin tehostamalla kalsiumin imeytymistä suolistosta ja lisäämällä sen takaisinimeytymistä munuaisissa. Lapsilla riisitauti ja aikuisilla osteoporoosi ovat pitkään jatkuneen D-vitamiinivajeen seurauksia. Uudempien tutkimusten mukaan D-vitamiini vaikuttaa myös mm. elimistön immuunipuolustusjärjestelmään. Tässä väitöskirjatutkimuksessa oli useita tavoitteita. Ensimmäisessä osatyössä tutkimme kansallisen maitotuotteiden ja ravintorasvojen D-vitaminoinnin vaikutusta varusmiesten D-vitamiinipitoisuuksiin. Tutkimukseen osallistui yhteensä 196 varusmiestä. Tammikuussa 2003 25OHD:n keskiarvo oli 34 nmol/l. Sen sijaan tammikuussa 2004, vuosi D-vitaminoinnin aloittamisen jälkeen, keskiarvo nousi 50 nmol/l:iin. Samalla D-vitamiinivajeen esiintyvyys putosi 78 %:sta 35 %:iin. Tutkimus osoitti, että kansallinen maitotuotteiden D-vitaminointi paransi merkittävästi varusmiesten D-vitamiinipitoisuuksia, mutta edelleen D vitamiinivaje todettiin joka kolmannella varusmiehellä. Rasitusmurtuma johtuu tyypillisesti luun ylikuormituksesta. Sitä esiintyy etenkin varusmiehillä ja urheilijoilla. Tiedetään, että alentunut luun tiheys ennakoi rasitusmurtumaa. Toisessa osatyössä selvitimme alentuneen D-vitamiinipitoisuuden yhteyttä rasitusmurtumiin. Tutkimukseen osallistui 756 satunnaisesti valittua tervettä varusmiestä, joiden 25OHD pitoisuus määritettiin ja rasitusmurtumat kirjattiin 90 päivän ajalta. Tutkimuksessa ilmeni, että rasitusmurtuman saaneilla varusmiehillä D-vitamiinipitoisuus oli alhaisempi kuin kontrolliryhmällä (64 nmol/l ja 76 nmol/l). Niillä varusmiehillä, joiden 25OHD -pitoisuus oli D-vitamiini vaikuttaa elimistön immuunipuolustusjärjestelmään. Kolmannessa osatyössä selvitimme D-vitamiinivajeen ja hengitystieinfektioiden yhteyttä. Tutkimuksessa ilmeni, että D-vitamiinivajeisilla oli tilastollisesti merkittävästi enemmän hengitystieinfektiosta johtuvia poissaoloja. Lisäksi säännöllisesti liikuntaa harrastavilla oli korkeammat ja tupakoivilla alhaisemmat 25OHD -pitoisuudet. Heinäkuussa 2002 varusmiesten 25OHD pitoisuus oli keskimäärin 80 nmol/l, mikä kuvastaa nuorten miesten riittävää D-vitamiinipitoisuutta kesäaikaan Suomessa. Tutkimus osoitti, että D-vitamiinivaje lisää merkittävästi hengitystieinfektioita. Neljännessä osatyössä tutkimme D-vitamiinivalmisteen vaikutusta hengitystienfektioihin. Tutkimukseen osallistui 164 varusmiestä joista puolet sai 10 mikrog D-vitamiinia ja puolet vastaavasti plasebovalmistetta päivittäin lokakuusta maaliskuuhun. Lokakuussa 2005 D-vitamiiniryhmän 25OHD -pitoisuus oli 79 nmol/l, kun maaliskuussa 2006 se oli 72 nmol/l. Plaseboryhmässä vastaavat pitoisuudet olivat 74 nmol/l ja 51 nmol/l. D-vitamiini- ja plaseboryhmän välillä ei ollut tilastollisesti merkittävää eroa, kun tarkasteltiin poissaoloa palveluksesta hengitystieinfektion vuoksi. Sen sijaan D-vitamiiniryhmässä oli tilastollisesti merkittävästi enemmän niitä (51 %), joilla ei ollut lainkaan poissaoloja hengitystienfektion vuoksi verrattuna plaseboryhmään (36 %). Tutkimuksen mukaan D-vitamiinivalmisteen käyttö saattaa vähentää hengitystieinfektioita. Laajemmat kliiniset tutkimukset ovat kuitenkin tarpeen tuloksen varmentamiseksi. ; Vitamin D is not an actual vitamin but a secosteroid hormone produced in the skin from 7-dehydrocholesterol after exposure to sunlight s ultraviolet B radiation. Vitamin D needs to be hydroxylated twice to reach an active form that is able to regulate gene expression through binding with vitamin D receptors (VDRs) and further to vitamin-D-responsive elements (VDREs) in vitamin-D-responsive genes. The level of the major circulating form of the hormone, serum 25OHD, is used for determination of vitamin D status. Vitamin D insufficiency can be regarded as a global issue with substantial implications for health. On account of inadequate sun exposure in wintertime, vitamin D insufficiency is commonplace among all age groups in Finland. As sunlight exposure is inadequate for vitamin D production in the skin, nutrition and supplements are the main sources of vitamin D in northern countries during winter months. Upon the recommendation of the Ministry of Social Affairs and Health, vitamin D has been added to commercial milk products and margarines since February 2003 in Finland. In the first study, we determined the effects of national policy on vitamin D fortification in young Finnish men. The study population consisted of 196 young Finnish men (18 28 yrs) whose serum 25OHD concentrations were determined with Octeia® enzyme immunoassay by IDS in January 2003 (n = 96) or in January 2004, one year after national vitamin D fortification started. We found a 50% increase in mean serum 25OHD3 concentrations after implementation of the vitamin D fortification of dairy products. In addition, the prevalence of vitamin D insufficiency ( The most commonly known function of vitamin D is the effect on bone mineralisation. Bone stress fractures are one of the most frequently seen types of overuse injuries in athletes and military recruits. An association was recently shown between vitamin D and bone mineral content, with a correlation between low femoral bone density and stress fractures. In the second study, we measured the serum 25OHD concentration in a population sample of military recruits to determine whether vitamin D is a predisposing factor for bone stress fractures. In this prospective study, 800 healthy Finnish military recruits with a mean age of 19 years were followed up for development of stress fractures in homogenous circumstances. Serum 25OHD concentrations were measured with enzyme immunoassay at entry into military service, and the weight, height, body mass index (BMI), physical fitness score, and result of a 12 minute running test were measured for all subjects. In all, 756 subjects had completed the study at the end of 90-day follow-up, and subjects without a fracture constituted controls. The study found 22 recruits with a stress fracture (2.9%), the incidence being 11.6 (95% CI: 6.8 16.5) per 100 person-years. In the final multivariate analysis, the statistically significant risk factor for stress fracture in conscripts was below-median serum 25OHD level (75.8 nmol/l) OR being 3.6 (95% CI: 1.1 11.1). No statistically significant associations between BMI, age, physical fitness score, 12-minute running test or smoking and bone stress fractures were found in this study population. In conclusion, a lower serum 25OHD concentration may be a generally predisposing factor for bone stress fractures. Vitamin D has a role in innate immunity activation; the production of antimicrobial peptides following toll-like receptor (TLR) stimulation by pathogen lipopeptides is dependent on a high enough level of 25OHD. Recent evidence suggest that differences in the ability of human populations to produce vitamin D may contribute to susceptibility to microbial infection. In the third study, we explored whether an association exists between vitamin D insufficiency and acute respiratory tract infection in young Finnish men. For this prospective study, young Finnish men (n = 800) serving at a military base in Finland were enrolled. Serum 25OHD concentrations were measured in July 2002 and the subjects were followed up for six months, and the number of days of absence from duty due to respiratory infection was calculated. The mean serum 25OHD concentration was 80 nmol/l in July 2002 (n = 756). The subjects with serum 25OHD concentrations There is clinical evidence of an association between vitamin D insufficiency and respiratory tract infections. There is also some evidence of prevention of infections by vitamin D supplementation. In the fourth study, we determined the effect of vitamin D supplementation on the incidence of acute respiratory tract infections in young Finnish men. For this RCT, 164 healthy conscripts were enrolled. From October to March, half of them received 10 µg of vitamin D daily and half received a placebo. Smoking was adjusted for in the study s analysis. The mean serum 25OHD concentrations were 79 nmol/l in October 2005 and 72 nmol/l in March 2006 in the vitamin D group. The corresponding concentrations in the placebo group were 74 and 51 nmol/l. There was no statistically significant difference in the number of days of absence from duty (the main outcome variable) between the vitamin D and placebo group. However, the proportion of men remaining healthy throughout the six-month study period was greater in the vitamin D group (51%) than in the placebo group (36%), p = 0.045. Further, in a Cox regression analysis with adjustment for smoking, the adjusted hazard ratio (HR) for absence from duty due to a respiratory tract infection was lower in the vitamin D group (HR 0.71; 95% CI: 0.43 1.15). The RCT showed some evidence of a preventive effect of vitamin D supplementation against respiratory tract infection. Larger randomised controlled trials are warranted to explore this preventive effect.

Nowadays electric propulsion has become a valid alternative to mechanical propulsion for large ships that require high speed. The electric propulsion advantages are well known and widely documented in the literature: higher dynamic performance of the electric propulsion motors; internal combustion engines separation from shafts; increased flexibility in space/zones subdivision; increased efficiency through the modulation of number of running generators; noise and vibration reduction; increasing in automation, with a consequent crew reduction. The use of electric propulsion along with the progressive increase, in number and power, in electrical loads used for ship services, led to the development of the All Electric Ship (AES) concept. Over the last years, the All Electric Ships (AESs) concept has begun to be adopted by the most important Navies, principally by the U.S. Navy, giving a boost to the technological research. An AES is a ship where all onboard electrical loads (including propulsion) are powered by a single electrical system, called Integrated Electrical System (IPS). The IPS requires careful design and management in order to ensure both high Power Quality standard and the continuity of the service. With the technological progress, the shipboard electrical systems have changed considerably, rising from few MW of installed power to values of the order of hundred MW, both in cruises and military ships. Especially in military vessels, considering the number of special devices that are present on board (weapon systems, communication equipment, radar, sonar, and missile guidance systems), a performing and reliable electrical systems is required. Moreover, it is necessary to notice that some of the new electrical pulsed loads specific to military applications (e.g. radar, electromagnetic launchers, etc.) together with electric drives for propulsion engines can cause strong disturbances to the system, thus causing the malfunction of other electric utilities that may endanger the continuity of the service. The penetration of power electronics converters is the main issue for the contribution of harmonic distortion in AC grids, which must be limited not to increase system power losses, and to allow the correct operation of system and user devices. Standards dictate the maximum admissible values of the total voltage harmonic distortion and of the individual harmonics amplitudes, as a function of the rated system voltage. The relatively limited short-circuit power available on board also exposes the IPS to significant voltage sags and flickers caused by switching and/or intermittent loads. In this scenario, DC electrical distribution systems can be very attractive, thanks to their intrinsic immunity to harmonic problems. If DC micro-grids are interfaced to AC networks by means of Front End Converters (FECs), both AC/DC grid decoupling and considerable AC-side harmonic distortion reduction can be achieved. In addition, they simplify the power supply of converter-fed loads and the interfacing of storage systems. The latter can perform several tasks, including ensuring power supply in case of AC grid loss, peak-shaving and levelling pulsating loads further improving both the quality and the continuity of supply to DC islands loads. In the light of the above, it is evident that the electric power system is of primary importance for a modern ship. Moreover, if high-performance is required, careful analysis of the disturbances in the power system is mandatory. In fact, in order to achieve a reliable and performing power system, together with a high-Power Quality, it is necessary to assess this situation and propose guidelines to be observed for the solution of various problems. The definition and evaluation of possible IPS architectures should take into account AC/DC protection devices in order to carry out an integrated analysis of the system. Different MVAC/MVDC electrical distribution layouts coupling with all-electric or hybrid propulsion (electric/diesel/gas turbine) needs to be accurately investigated to show its advantages in terms of reliability, safety and quality of power. The thesis focusses on the Naval Smart Grid (NaSG) research project completed in partnership with the University of Trieste and the Polytechnic University of Milan. The aim of the research is to produce useful results for the design of a new ship, equipped with the following innovative features: modular power system; subsystem flexible integration; efficiency improvement; security improvement; new weapon systems; survivability improvement and high Power Quality standard. The main focus was the study of methodologies/solutions able to improve and define the onboard Power Quality (PQ). The research project reports Power Quality analysis about aspects of continuity of service, harmonic disturbances, pulsed power loads impact on the system, electromechanical transient evaluation and use of power and energy storage systems. An exhaustive investigation was carried out on system architectures in frequency domain to identify resonances and non-linear loads to detect disturbance frequencies. Moreover, the guidelines for the correct coordination of all the elements of the power system design affecting system performance (protections, converters, control systems, energy storage systems, etc.) are reported. A brief abstract for each Chapter is reported. Chapter 1 and 2 - Overview of Electrical Naval Systems and Integrated Power System in Military Ships The chapter reports the complete state of the art on naval electrical system and a brief description of naval classification, showing technological improvements and historical evolution. Details about electric propulsion, electrical generation on board, energy distribution and network layout are carried out. A complete description of the main IPS military ships with their own architecture and features is reported. Chapter 3 - Methodologies for Harmonic Disturbances Analysis and Power Quality (Service Continuity) In the field of Power quality (harmonic content, asymmetries, voltage sags, power factor), methodologies applied for the analysis/detection of harmonic disturbances are reported with an overview of electrical systems dependability in order to evaluate the service continuity of the system. Harmonic distortion could affect equipment on shipboard causing its outages, consequently, in an island system, power distribution network should ensure high re-configurability after faults, damage or untimely switch off. However, the increased interest in system's safety and resilience generates, in turn, an increase in design burden necessary to analyze the consequences of faults and demonstrate the system's compliance with the relevant regulations. The chapter presents the models and calculation code used for simulation activities. A Simulink model for time domain analysis and for time varying non-linear load, as well as a Fortran model for harmonic domain are described. Chapter 4 and 5 - Characterization of a military aircraft carrier and Aircraft Cavour – Measurement campaign A measurement campaign onboard the ship Cavour was carried out with the aim to characterize the relevant electric loads on board military vessel and to validate the models of the system's components to be used. The analysis of data collected, allows to model the behavior of loads in terms of time and frequency domains, thus permitting their use for the required studies. Some specific electrical loads, such as new electrically pulsed loads specific for military applications (e.g. radar, electromagnetic launchers, etc.) with high distorted current absorption were identified. Their characterization was carried out in order to define their contribution to harmonic disturbances and their impact on the network. A model validation based on a measurement campaign is carried out. Chapter 6 - A New layout for an Integrated Power System Naval Unit-All Electric/Hybrid Different IPS architectures are defined: a full MVAC (Medium Voltage Alternate Current) power system, a hybrid MVAC plus MVDC/LVDC islands (Medium/Low Voltage Direct Current) and a MVAC 50-60 Hz, with a hybrid (electric/diesel/gas turbine) propulsion. In the architecture of the latter, the power of the installed engines is much lower than the first two cases. Chapter 7 - Network Equivalents in Harmonic Domain The needs to easily represent a complex network with high accuracy, lead to the development of a methodology based on aggregation of loads, creating a simplified network to carry out harmonic analysis. Different equivalent network models have been proposed that show their accuracy, through network impedances, and compare them with the overall representation of the network. The influence of cables was also studied. The best radial equivalent network was identified. Chapter 8 - Harmonic Analysis In order to propose appropriate solutions designed to improve power quality, the study of system impedance and power systems in frequency domain were studied. This analysis, carried out on the basis of the schematics and data load obtained in cooperation with the IT Navy, revealed some criticalities in the frequency range for both the systems architectures. As to full MVAC (Medium Voltage Alternate Current) power system and hybrid MVAC plus MVDC/LVDC islands, the aim was to evaluate whether or not the inclusion of capacitors (on shore, for power factor correction in shore connections) or filters (onboard, to reduce harmonic disturbances produced by propulsion systems) cause special issues, because of the high power of installed propulsion engines. Moreover, the advantages of DC island on electrical distribution in order to ensure high reliability and quality of service, in addition to the need to increase the efficiency of the ships' power systems are highlighted. For the MVAC 50-60 Hz layout, the goal is to show how the use of hybrid (electric/diesel/gas turbine) propulsion where the power of engines is significantly reduced as compared to previous cases could solve some issues relating to power quality aspects. Chapter 9 - Reliability Analysis Preliminary studies about dependability, re-configurability and some top-events relevant for the vessel, were evaluated for all electric MVAC/MVAC "hybrid" models. The analysis of electrical disconnection of load areas due to a fault or an untimely tripping of the switches caused by harmonic disturbances was carried out. Chapter 10 - Three-Phase Short Circuit Analysis For MVAC 50-60 Hz Layout Preliminary evaluations were performed by analyzing the system within the perspective of given faults to perform system analysis in both permanent and short-circuit conditions. To highlight possible protection issues, the steady state condition and the three-phase short-circuit faults were studied and simulated under different load conditions for the MVAC architecture plus rotary converters, with hybrid (electric/diesel/gas turbine) propulsion.